Early Church Fathers Scripture Index : Texts
John 16:15
There are 46 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 613, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
Sundry August Titles, Descriptive of Deity, Applied to the Son, Not, as Praxeas Would Have It, Only to the Father. (HTML)
CCEL Footnote 7982 (In-Text, Margin)
... likewise says, “Blessed is He that cometh in the name of the Lord,” that is to say, the Son in the Father’s name. And as for the Father’s names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the “One that is,” we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. “All things,” says He, “which the Father hath are mine.”[John 16:15] Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel, the “One that is,” consider whether the Son also be not indicated by these designations, who in His own right is ...
Ante-Nicene Fathers, Volume 9, page 115, footnote 42 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XLVI. (HTML)
CCEL Footnote 3245 (In-Text, Margin)
... righteousness, because I go [54] to my Father; and for judgement, because the Archon of this world hath been [55] judged. And further have I many things to speak unto you, but ye cannot tarry [56] now. Howbeit when the Spirit of truth is come, he will remind you of all the truth: he will say nothing from himself; but everything that he heareth, that shall [57] he say: and he shall make known unto you the things that are to be. And he shall [58] glorify me; for from me shall he take and shew you.[John 16:15] All that my Father hath is mine: therefore said I unto you, that he taketh of mine, and shall shew you.
Ante-Nicene Fathers, Volume 9, page 334, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
Is the Saviour All that He Is, to All? (HTML)
... Wisdom and perhaps also Reason (Logos). It may be asked whether, as He has in Himself a system of speculations, inasmuch as He is wisdom, there are some of those speculations which cannot be received by any nature that is begotten, but His own, and which He knows for Himself only. Nor should the reverence we owe to the Holy Spirit keep us from seeking to answer this question. For the Holy Spirit Himself receives instruction, as is clear from what is said about the Paraclete and the Holy Spirit,[John 16:14-15] “He shall take of mine and shall declare it to you.” Does He, then, from these instructions, take in everything that the Son, gazing at the Father from the first, Himself knows? That would require further consideration. And if the Saviour is some ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 18 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... be said according to the form of a servant: viz., that we are so to understand “It is not mine to give,” as if it were said, This is not in the power of man to give; that so He may be understood to give it through that wherein He is God equal to the Father. “It is not mine,” He says, “to give;” that is, I do not give these things by human power, but “to those for whom it is prepared by my Father;” but then take care you understand also, that if “all things which the Father hath are mine,”[John 16:15] then this certainly is mine also, and I with the Father have prepared these things.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 39, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
Some Things Concerning the Holy Spirit are to Be Understood According to the One Rule Only. (HTML)
... of a servant;” yet the Lord Himself says, “Howbeit, when He the Spirit of Truth is come, He will guide you into all truth. For He shall not speak of Himself, but whatsoever He shall hear that shall He speak; and He will show you things to come. He shall glorify me; for He shall receive of mine, and shall show it unto you.” And except He had immediately gone on to say after this, “All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you;”[John 16:13-15] it might, perhaps, have been believed that the Holy Spirit was so born of Christ, as Christ is of the Father. Since He had said of Himself, “My doctrine is not mine, but His that sent me;” but of the Holy Spirit, “For He shall not speak of Himself, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 371, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Creed. (HTML)
Section 5 (HTML)
CCEL Footnote 1772 (In-Text, Margin)
... Son spake truly, believe it: “Whatsoever things the Father doeth, these also the Son doeth likewise,” and ye have believed in the Son that He is Almighty. Which word although ye said not in the Creed, yet this is it that ye expressed when ye believed in the Only Son, Himself God. Hath the Father aught that the Son hath not? This Arian heretic blasphemers say, not I. But what say I? If the Father hath aught that the Son hath not, the Son lieth in saying, “All things that the Father hath, are Mine.”[John 16:15] Many and innumerable are the testimonies by which it is proved that the Son is Very Son of God the Father, and the Father God hath His Very-begotten Son God, and Father and Son is One God.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 340, footnote 11 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on Matt. xiv. 25: Of the Lord walking on the waves of the sea, and of Peter tottering. (HTML)
CCEL Footnote 2576 (In-Text, Margin)
... before blessed, is afterwards Satan? Mark the reason wherefore he is blessed. “Because flesh and blood hath not revealed it unto thee, but My Father which is in heaven.” Therefore blessed, because flesh and blood hath not revealed it unto thee. For if flesh and blood revealed this to thee, it were of thine own; but because flesh and blood hath not revealed it unto thee, but My Father which is in heaven, it is of Mine, not of thine own. Why of Mine? “Because all things that the Father hath are Mine.”[John 16:15] So then thou hast heard the cause, why he is “blessed,” and why he is “Peter.” But why was he that which we shudder at, and are loth to repeat, why, but because it was of thine own? “For thou savourest not the things which be of God, but those that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 512, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John ix. 4 and 31, ‘We must work the works of him that sent me,’ etc. Against the Arians. And of that which the man who was born blind and received his sight said, ‘We know that God heareth not sinners.’ (HTML)
CCEL Footnote 4021 (In-Text, Margin)
... the Father’s who sent Him.” Would he say this, if he saw, that is, if he had washed his face in Him who was sent, as it were in Siloa? What then dost thou say? “Lo,” says he, “Himself said it.” What said He? “I am come to do the works of Him That sent Me.” Are they not then His Own? No. What then is that which the Siloa Himself saith, the Sent Himself, the Son Himself, the Only Son Himself, whom thou complainest of as degenerate? What is that He saith, “All things that the Father hath are Mine.”[John 16:15] You say that He did the works of Another, in that He said, “I must do the works of Him That sent Me.” I say that the Father had the things of another: I am speaking according to your principles. Why would you object to me that Christ said, “I am ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 28, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 190 (In-Text, Margin)
... or “That hour no man knoweth, not even the Son of Man;” and all the other passages spoken and written in lowliness by Him and by the holy apostles about Him? To whom shall we apply the weariness and the sleep? To whom the ignorance and the fear? Who was it who stood in need of angelic succour? If these belong to God the Word, how was wisdom ignorant? How could it be called wisdom when affected by the sense of ignorance? How could He speak the truth in saying that He had all that the Father hath,[John 16:15] when not having the knowledge of the Father? For He says, “The Father alone knoweth that day.” How could He be the unchanged image of Him that begat Him if He has not all that the Begetter hath? If then He speaks the truth when saying that He is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 30, footnote 15 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 223 (In-Text, Margin)
... offered supplication with strong crying and tears, not able to save Himself but appealing to Him that is able to save Him and asking for release from death? Not God the Word, the impassible, the immortal, the incorporeal, whose memory is joy and release from tears, “For he has wiped away tears from off all faces,” and again the prophet says, “I remembered God and was glad,” Who crowneth them that live in godly fear, “Who knoweth all things before they be,” “Who hath all things that the Father hath;”[John 16:15] Who is the unchangeable image of the Father, “Who sheweth the Father in himself.” It is on the contrary that which was assumed by Him of the seed of David, mortal, passible, and afraid of death; although this itself afterwards destroyed the power of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 248, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
Demonstrations by Syllogisms. (HTML)
Proof that the Divinity of the Saviour is Impassible. (HTML)
2. “All things that the Father hath are mine”[John 16:15] says the Master Christ, and one out of all is impassibility. If therefore as God He is impassible, He suffered as man. For the divine nature does not undergo suffering.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 330, footnote 13 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2218 (In-Text, Margin)
... change of the Godhead but by the assumption of the manhood. For the nature of this godhead is immutable and invariable, as is that of the Father who begat Him before the ages. And whatever would be understood of the substance of the Father will also be wholly found in the substance of the only begotten; for of that substance He is begotten. This our Lord taught when He said to Philip “He that hath seen me hath seen the Father” and again in another place “All things that the Father hath are mine,”[John 16:15] and elsewhere “I and the Father are one,” and very many other passages may be quoted setting forth the identity of substance.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 341, footnote 19 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
... and that the Godhead of the Father is the same as the Son’s? For in that the Son reigns in His Father’s kingdom, is seated upon the same throne as the Father, and is contemplated in the Father’s Godhead, therefore is the Word God, and whoso beholds the Son, beholds the Father; and thus there is one God. Sitting then on the right, yet He does not place His Father on the left; but whatever is right and precious in the Father, that also the Son has, and says, ‘All things that the Father hath are Mine[John 16:15].’ Wherefore also the Son, though sitting on the right, also sees the Father on the right, though it be as become man that He says, ‘I saw the Lord always before My face, for He is on My right hand, therefore I shall not fall.’ This shews moreover ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 357, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation. (HTML)
... but the Son, in that He is not hallowed by the Spirit, but on the contrary Himself the Giver of it to all, is therefore no creature, but true Son of the Father. And yet He who gives the Spirit, the same is said also to be made; that is, to be made among us Lord because of His manhood, while giving the Spirit because He is God’s Word. For He ever was and is, as Son, so also Lord and Sovereign of all, being like in all things to the Father, and having all that is the Father’s as He Himself has said[John 16:15].
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 361, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship. (HTML)
24. But He had not been thus worshipped, nor been thus spoken of, were He a creature merely. But now since He is not a creature, but the proper offspring of the Essence of that God who is worshipped, and His Son by nature, therefore He is worshipped and is believed to be God, and is Lord of armies, and in authority, and Almighty, as the Father is; for He has said Himself, ‘All things that the Father hath, are Mine[John 16:15].’ For it is proper to the Son, to have the things of the Father, and to be such that the Father is seen in Him, and that through Him all things were made, and that the salvation of all comes to pass and consists in Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 395, footnote 21 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... are said of the Son, which are said of the Father, except His being said to be Father:—for instance, that He is God, ‘And the Word was God;’ Almighty, ‘Thus saith He which was and is and is to come, the Almighty;’ Lord, ‘One Lord Jesus Christ;’ that He is Light, ‘I am the Light;’ that He wipes out sins, ‘that ye may know,’ He says, ‘that the Son of man hath power upon earth to forgive sins;’ and so with other attributes. For ‘all things,’ says the Son Himself, ‘whatsoever the Father hath, are Mine[John 16:15];’ and again, ‘And Mine are Thine.’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 413, footnote 9 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
35 (continued). For, ‘The Father loveth the Son, and hath given all things into His hand;’ and, ‘All things were given unto Me of My Father;’ and, ‘I can do nothing of Myself, but as I hear, I judge;’ and the like passages do not shew that the Son once had not these prerogatives—(for had not He eternally what the Father has, who is the Only Word and Wisdom of the Father in essence, who also says, ‘All that the Father hath are Mine[John 16:15],’ and what are Mine, are the Father’s? for if the things of the Father are the Son’s and the Father hath them ever, it is plain that what the Son hath, being the Father’s, were ever in the Son),—not then because once He had them not, did He say this, but because, whereas the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 418, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for ou (HTML)
... determined by the Father, it is plain that through the Son are they determined, and He knows Himself what through Him has been determined, for there is nothing but has come to be and has been determined through the Son. Therefore He, being the Framer of the universe, knows of what nature, and of what magnitude, and with what limits, the Father has willed it to be made; and in the how much and how far is included its period. And again, if all that is the Father’s, is the Son’s (and this He Himself has[John 16:15] said), and it is the Father’s attribute to know the day, it is plain that the Son too knows it, having this proper to Him from the Father. And again, if the Son be in the Father and the Father in the Son, and the Father knows the day and the hour, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 492, footnote 12 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3759 (In-Text, Margin)
Once more, let them say whether things originate could say[John 16:15], ‘all things whatsoever the Father hath are Mine.’ Now, He has the prerogative of creating and making, of Eternity, of omnipotence, of immutability. But things originate cannot have the power of making, for they are creatures; nor eternity, for their existence has a beginning; nor of omnipotence and immutability, for they are under sway, and of changeable nature, as the Scriptures say. Well then, if these prerogatives belong to the Son, they clearly do so, not on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 90, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Several ways of controverting his quibbling syllogisms. (HTML)
... that, if He is so now, He always was so; and that if He always was, He always will be. The Father therefore is always Father; and seeing that the Son must always be thought of along with the Father (for the title of father cannot be justified unless there is a son to make it true), all that we contemplate in the Father is to be observed also in the Son. “All that the Father hath is the Son’s; and all that is the Son’s the Father hath.” The words are, ‘The Father hath that which is the Son’s[John 16:15],’ and so a carping critic will have no authority for finding in the contents of the word “all” the ungeneracy of the Son, when it is said that the Son has all that the Father has, nor on the other hand the generation of the Father, when all that is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 119, footnote 4 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. (HTML)
... asketh receiveth?” But one who says concerning the Brightness of the Father’s glory, that He has the glory by having received it, says in effect that the Brightness of the glory is in Itself devoid of glory, and needs, in order to become Himself at last the Lord of some glory, to receive glory from another. How then are we to dispose of the utterances of the Truth,—one which tells us that He shall be seen in the glory of the Father, and another which says, “All things that the Father hath are Mine[John 16:15] ”? To whom ought the hearer to give ear? To him who says, “He that is, as the Apostle says, the ‘heir of all things ’ that are in the Father, is without part or lot in His Father’s glory”; or to Him Who declares that all things that the Father hath, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 120, footnote 4 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. (HTML)
... Who is He Who made all things, and without Whom no existing thing does exist? Who is He in Whom all things were created, and in Whom all things that are have their continuance? In Whom do we live and move and have our being? Who is He Who hath in Himself all that the Father hath? Does what has been said leave us any longer in ignorance of Him Who is “God over all,” Who is so entitled by S. Paul,—our Lord Jesus Christ, Who, as He Himself says, holding in His hand “all things that the Father hath[John 16:15],” assuredly grasps all things in the all-containing hollow of His hand and is sovereign over what He has grasped, and no man taketh from the hand of Him Who in His hand holdeth all things? If, then, He hath all things, and is sovereign over that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 382, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4247 (In-Text, Margin)
... Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.[John 16:14-15]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 277, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the same Amphilochius. (HTML)
CCEL Footnote 2989 (In-Text, Margin)
He could not say what is false Who said “All things that the Father hath are Mine,”[John 16:15] but one of the things which the Father hath is knowledge of that day and of that hour. In the passage in Matthew, then, the Lord made no mention of His own Person, as a matter beyond controversy, and said that the angels knew not and that His Father alone knew, tacitly asserting the knowledge of His Father to be His own knowledge too, because of what He had said elsewhere, “as the Father knoweth me even so know I the Father,” and if the Father has ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 122, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VII (HTML)
... Israel, the Lord thy God is One. How then could the faith of an Apostle become so oblivious of that primary command as to confess Christ as God, when life is conditional upon the confession of the Divine unity? It was because, in the light of the Resurrection, the whole mystery of the faith had become visible to the Apostle. He had often heard such words as, I and the Father are One, and, All things that the Father hath are Mine, and, I in the Father and the Father in Me[John 16:15]; and now he can confess that the name of God expresses the nature of Christ, without peril to the faith. Without breach of loyalty to the One God, the Father, his devotion could now regard the Son of God as God, since he believed that everything ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 143, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VIII (HTML)
... have yet many things to say unto you, but ye cannot bear them now. When He, the Spirit of truth, is come, He shall guide you into all truth: for He shall not speak from Himself: but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me: for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine: therefore said I, He shall receive of Mine and shall declare it unto you[John 16:12-15]. Accordingly He receives from the Son, Who is both sent by Him, and proceeds from the Father. Now I ask whether to receive from the Son is the same thing as to proceed from the Father. But if one believes that there is a difference between receiving ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 153, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VIII (HTML)
53. Now that you may understand the saying of the Lord, when He said, All things whatsoever the Father hath are Mine[John 16:15], learn the teaching and faith of the Apostle who said, Take heed lest any lead you astray through philosophy and vain deceit, after the tradition of men, after the elements of the world and not after Christ; for in Him dwelleth the fulness of Godhead bodily. That man is of the world and savours of the teaching of men and is the victim of philosophy, who does not know Christ to be the true God, who does not recognise in Him the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 166, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IX (HTML)
... that the One is the Father, and in receiving the power to give eternal life, the Other remains God the Son. All power is therefore natural and congenital to the Son of God; and though it is given, that does not separate Him from His Author, for that which is given is the property of His Author, power to bestow eternal life, to change the corruptible into the incorruptible. The Father gave all, the Son received all; as is plain from His words, All things, whatsoever the Father hath, are Mine[John 16:15]. He is not speaking here of species of created things, and processes of material change, but He unfolds to us the glory of the blessed and perfect Divinity, and teaches us that God is here manifested as the sum of His attributes, His power, His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 166, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IX (HTML)
... sum of His attributes, His power, His eternity, His providence, His authority; not that we should think that He possesses these as something extraneous to Himself, but that by these His qualities He Himself has been expressed in terms partly comprehensible by our sense. The Only-begotten, therefore, taught that He had all that the Father has, and that the Holy Spirit should receive of Him: as He says, All things, whatsoever the Father hath, are Mine; therefore I said, He shall take of Mine[John 16:15]. All that the Father hath are His, delivered and received: but these gifts do not degrade His divinity, since they give Him the same attributes as the Father.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 102, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered amongst such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures. (HTML)
70. And so if God be good, how shall He Who is the Spirit of His mouth not be good, Who searcheth even the deep things of God? Can the infection of evil enter into the deep things of God? And from this it is seen how foolish they are who deny that the Son of God is good, when they cannot deny that the Spirit of Christ is good, of Whom the Son of God says: “Therefore said I that He shall receive of Mine.”[John 16:15]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 130, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit. (HTML)
... willing to learn that the Son of God knows all things, and has foreknowledge of all, see that those very things which you think to be unknown to the Son, the Holy Spirit received from the Son. He received them, however, through Unity of Substance, as the Son received from the Father. “He,” says He, “shall glorify Me, for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine, therefore said I, He shall receive of Mine, and shall declare it unto you.”[John 16:14-15] What, then, is more clear than this Unity? What things the Father hath pertain to the Son; what things the Son hath the Holy Spirit also has received.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 132, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter XII. After proof that the Spirit is the Giver of revelation equally with the Father and the Son, it is explained how the same Spirit does not speak of Himself; and it is shown that no bodily organs are to be thought of in Him, and that no inferiority is to be supposed from the fact of our reading that He hears, since the same would have to be attributed to the Son, and indeed even to the Father, since He hears the Son. The Spirit then hears and glorifies the Son in the sense that He revealed Him to the prophets and apostles, by which the Unity of operation of the Three Persons is inferred; and, since the Spirit does the same works as the Father, the substance of each is also declared to be the same. (HTML)
135. But if you contend that this is an argument for the weakness of the Holy Spirit, and for a kind of likeness to the lowliness of the body, you will also make it an argument to the injury of the Son, because the Son said of Himself: “As I hear I judge,” and “The Son can do nothing else than what He seeth the Father doing.” For if that be true, as it is, which the Son said: “All things which the Father hath are Mine,”[John 16:15] and the Son according to the Godhead is One with the Father, One by natural substance, not according to the Sabellian falsehood; that which is one by the property of substance certainly cannot be separated, and so the Son cannot do anything except what He has heard of the Father, for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 156, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XIX. Having proved above that the Spirit abides and speaks in the prophets, St. Ambrose infers that He knows all things which are of God, and therefore is One with the Father and the Son. This same point he establishes again from the fact that He possesses all that God possesses, namely, Godhead, knowledge of the heart, truth, a Name above every name, and power to raise the dead, as is proved from Ezekiel, and in this He is equal to the Son. (HTML)
152. So, then, the Spirit has that which Christ has, and therefore what God has, for all things which the Father has the Son also has, and therefore He said: “All things which the Father hath are Mine.”[John 16:15]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 230, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VI. The passages of Scripture above cited are taken as an occasion for a digression, wherein our Lord's freedom of action is proved from the ascription to the Spirit of such freedom, and from places where it is attributed to the Son. (HTML)
51. Again, what was the will of the Father, but that Jesus should come into the world and cleanse us from our sins? Hear the words of the leper: “If Thou wilt, Thou canst make me clean.” Christ answered, “I will,” and straightway health, the effect, followed. See you not that the Son is master of His own will, and Christ’s will is the same as the Father’s. Indeed, seeing that He hath said, “All things that the Father hath are Mine,”[John 16:15] nothing of a certainty being excepted, the Son hath the same will that the Father hath.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 240, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XIV. The sentence of the Judge is set forth, the counterpleas of the opposers are considered, and the finality of the sentence, from which there is no appeal, proved. (HTML)
127. Tell Him that you owed no credence to the Son, whereto He will answer: “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?” What mean these words “hear ye Him,” if not “Hear Him when He saith: ‘All things that the Father hath are Mine’”?[John 16:15] This did the apostles hear, even as it is written: “And they fell upon their faces, and were greatly afraid.” If they who confessed Him fell to the earth, what shall they do who have denied Him? But Jesus laid His hand upon His apostles, and raised them up—you He will suffer to lie prone, that ye may see not the glory ye have denied.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 258, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIV. The Son is of one substance with the Father. (HTML)
109. In virtue of this likeness Christ said: “All things that the Father hath are Mine.”[John 16:15] We cannot, then, deny substance to God, for indeed He is not unsubstantial, Who hath given to others the ground of their being, though this be different in God from what it is in the creature. The Son of God, by Whose agency all things endure, could not be unsubstantial.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 261, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XVI. In order to forearm the orthodox against the stratagems of the Arians, St. Ambrose discloses some of the deceitful confessions used by the latter, and shows by various arguments, that though they sometimes call the Son “God,” it is not enough, unless they also admit His equality with the Father. (HTML)
134. “And He hath given Him power to execute judgment, because He is the Son of Man.” Note well this addition, that you may not take occasion, upon a word, to preach falsehood. You read that He is the Son of Man; do you therefore deny that He accepts [the power given]? Deny God, then, if all things proper to God are not given to the Son, for whereas He has said, “All things that the Father hath are Mine,”[John 16:15] why not acknowledge that all the properties and attributes of Divinity are in the Son [as they are in the Father]? For He who saith, “All things that the Father hath are Mine,” what does He except as having not?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 272, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter VIII. The heretical objection, that the Son cannot be equal to the Father, because He cannot beget a Son, is turned back upon the authors of it. From the case of human nature it is shown that whether a person begets offspring or not, has nothing to do with his power. Most of all must this be true since, otherwise, the Father Himself would have to be pronounced wanting in power. Whence it follows that we have no right to judge of divine things by human, and must take our stand upon the authority of Holy Writ, otherwise we must deny all power either to the Father or to the Son. (HTML)
... Almighty Father. For when they would make out that there was a time when the Son began to be, they are sliding back into [the error of] saying that the Father’s Power also has not been from everlasting, but began to be in consequence of the generation of the Son. So, in their desire to do dishonour to the Son of God, they do so increase His honour as to seem to make Him, contrary to all right belief, the source of His Father’s Power, though the Son saith, “All things that the Father hath are Mine”[John 16:15] —that is to say, not the things which He has bestowed upon the Father, but which He has received from the Father, by right as the Son Whom the Father has begotten.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 273, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter VIII. The heretical objection, that the Son cannot be equal to the Father, because He cannot beget a Son, is turned back upon the authors of it. From the case of human nature it is shown that whether a person begets offspring or not, has nothing to do with his power. Most of all must this be true since, otherwise, the Father Himself would have to be pronounced wanting in power. Whence it follows that we have no right to judge of divine things by human, and must take our stand upon the authority of Holy Writ, otherwise we must deny all power either to the Father or to the Son. (HTML)
91. Why, ask they, is the Son not a Father? Because, on the other side, the Father is not a Son. Why has not Christ begotten? Even because the Father is not begotten. Yet the Son stands none the lower, because He is not a Father; nor the Father, because He is not a Son, for the Son said: “All things that the Father hath are Mine”[John 16:15] —so truly is generation involved in the Father’s per sonal attributes, and comes not by mere right of sovereignty.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 313, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVIII. Wishing to give a reason for the Lord's answer to the apostles, he assigns the one received to Christ's tenderness. Then when another reason is supplied by others he confesses that it is true; for the Lord spoke it by reason of His human feelings. Hence he gathers that the knowledge of the Father and the Son is equal, and that the Son is not inferior to the Father. After having set beside the text, in which He is said to be inferior, another whereby He is declared to be equal, he censures the rashness of the Arians in judging about the Son, and shows that whilst they wickedly make Him to be inferior, He is rightly called a Stone by Himself. (HTML)
... nothing, as we now conclude, let them say in what respect they wish Him to seem to be inferior. If God has begotten a Son inferior to Himself, He has granted Him less. If He has granted Him less, He either wished to give less, or could only give less. But the Father is neither weak nor envious, seeing that there was neither will nor power before the Son. For wherein is He inferior, Who has all things even as the Father has them? He has received all things from the Father by right of His Generation,[John 16:15] and has shown forth the Father wholly by the glory of His Majesty.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 314, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on the divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us various examples of Scriptures. (HTML)
230. If, then, I cannot measure Thee, Almighty Father, can I without blasphemy discuss the secrets of Thy Generation? Can I say there is anything more or less between Thee and Thy Son when He Himself Who was begotten of Thee, says: “All things which the Father hath are Mine.”[John 16:15] Who has made Me a judge and a divider of human affairs? This the Son says, and do we claim to make a division and to give judgment between the Father and the Son? A right feeling of duty avoids arbiters even in the division of an inheritance. And shall we become arbiters, to divide between Thee and Thy Son the glory of the uncreated Substance?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 435, footnote 9 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3512 (In-Text, Margin)
... of the unseen God, of Which God has said: “Let us make man in Our image and Our likeness;” that Image of Which it is written, that Christ is the Brightness of His glory and the Image of His Person. In that Image I perceive the Father, as the Lord Jesus Himself has said: “He that seeth Me seeth the Father.” For this Image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying: “I and My Father are One,” and again: “All things that the Father hath are Mine.”[John 16:15] Also of the Holy Spirit, saying that the Spirit is Christ’s, and has received of Christ, as it is written: “He shall receive of Mine, and shall declare it unto you.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 417, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XI. The First Conference of Abbot Chæremon. On Perfection. (HTML)
Chapter VII. By what steps we can ascend to the heights of love and what permanence there is in it. (HTML)
... not content to allow him lesser things, but passing through the two stages without delay restored him to his former dignity of sonship. We also ought forthwith to hasten on that by means of the indissoluble grace of love we may mount to that third stage of sonship, which believes that all that the father has is its own, and so we may be counted worthy to receive the image and likeness of our heavenly Father, and be able to say after the likeness of the true son: “All that the Father hath is mine.”[John 16:15] Which also the blessed Apostle declares of us, saying: “All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.” And to this likeness the commands of our Saviour ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 544, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XXVI. How the promise of an hundredfold in this life is made to those whose renunciation is perfect. (HTML)
... conjugal continence a pleasure that is an hundred times greater than that which arises from the union of the sexes. And instead of that joy, which a man experiences from the possession of a single field of house, he will enjoy a delight in riches a hundred times greater, if he passes over to the adoption of sons of God, and possesses as his own all things which belong to the eternal Father, and asserts in heart and soul after the fashion of that true Son: “All things that the Father hath are mine;”[John 16:15] and if no longer tried by that criminal anxiety in distractions and cares, but free from care and glad at heart he succeeds everywhere to his own, hearing daily the announcement made to him by the Apostle: “For all things are yours, whether the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 190, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Whitsuntide, I. (HTML)
CCEL Footnote 1143 (In-Text, Margin)
... before the day of His Passion promised the coming of the Holy Spirit to His disciples, He said, “I have yet many things to say to you, but ye cannot bear them now. But when He, the Spirit of Truth shall have come, He shall guide you into all the Truth. For He shall not speak from Himself, but whatsoever He shall have heard, He shall speak and shall announce things to come unto you. All things that the Father hath are Mine: therefore said I that He shall take of Mine, and shall announce it to you[John 16:12-15].” Accordingly, there are not some things that are the Father’s, and other the Son’s, and other the Holy Spirit’s: but all things whatsoever the Father has, the Son also has, and the Holy Spirit also has: nor was there ever a time when this communion ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 193, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Whitsuntide, III. (HTML)
CCEL Footnote 1161 (In-Text, Margin)
Accordingly, dearly-beloved, let us despise the vain and blind cunning of ungodly heretics, which flatters itself over its crooked interpretation of this sentence, and when the Lord says, “All things that the Father hath are Mine[John 16:15],” does not understand that it takes away from the Father whatever it dares to deny to the Son, and is so foolish in matters even which are human as to think, that what is His Father’s has ceased to belong to His Only-begotten, because He has taken on Him what is ours. Mercy in the case of God does not lessen power, nor is the reconciliation of ...