Early Church Fathers Scripture Index : Texts
John 17:11
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 27, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter VI.—The relation of Christians to the world. (HTML)
CCEL Footnote 289 (In-Text, Margin)
To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.[John 17:11] The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, ...
Ante-Nicene Fathers, Volume 1, page 51, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter IV.—The same continued. (HTML)
CCEL Footnote 517 (In-Text, Margin)
... fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, “Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us.”[John 17:11-12] It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members.
Ante-Nicene Fathers, Volume 3, page 621, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John's Gospel. (HTML)
CCEL Footnote 8119 (In-Text, Margin)
... it is said, “I and my Father are One,” in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,” must surely have been on earth) is once more recognised by the Son as in heaven, when, “lifting up His eyes thereto,” He commended His disciples to the safe-keeping of the Father.[John 17:11] We have, moreover, in that other Gospel a clear revelation, i.e. of the Son’s distinction from the Father, “My God, why hast Thou forsaken me?” and again, (in the third Gospel,) “Father, into Thy hands I commend my spirit.” But even if (we ...
Ante-Nicene Fathers, Volume 7, page 479, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. I.—On the Diversity of Spiritual Gifts (HTML)
CCEL Footnote 3554 (In-Text, Margin)
... Christ, our God and Saviour, delivered to us the great mystery of godliness, and called both Jews and Gentiles to the acknowledgment of the one and only true God His Father, as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, “I have manifested Thy name to men, I have finished the work Thou gavest me;” and said concerning us to His Father, “Holy Father, although the world has not known Thee, yet have I known Thee; and these have known Thee.”[John 17:11] With good reason did He say to all of us together, when we were perfected concerning those gifts which were given from Him by the Spirit: “Now these signs shall follow them that have believed in my name: they shall cast out devils; they shall speak ...
Ante-Nicene Fathers, Volume 9, page 116, footnote 33 (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 XLVII. (HTML)
CCEL Footnote 3287 (In-Text, Margin)
... they have kept [25, 26] thy word. Now they know that all that thou hast given me is from thee: and the sayings which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and believed that thou didst send me. [27] And I ask for their sake: and my asking is not for the world, but for those whom [28] thou hast given me; for they are thine: and all that is mine is thine, and all that is [29] thine is mine: and I am glorified in them.[John 17:11] And now I am not in the world, and they are in the world, and I come to thee. My holy Father, keep them in thy [30] name which thou hast given unto me, that they may be one, as we are. When I was with them in the world, I kept them in thy name: and ...
Ante-Nicene Fathers, Volume 9, page 487, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The World and Offences. Various Meanings of World. (HTML)
... when it is said by the Saviour in the prayer to the Father, “And, now, glorify me, O Father, with Thine own self, with the glory which I had with Thee before the world was,” you must understand by the “world,” that which is inhabited by us on the earth; for it was from this world that the Father gave men to the Son, in regard to whom alone the Saviour beseeches His Father, and not for the whole world of men. Moreover, also, when the Saviour says, “And I come to thee and am no longer in the world,”[John 17:11] He speaks of the terrestrial world; for it is not to be supposed that He spoke things contradictory when He said, “And I come to thee, and I am no longer in the world,” and “I am in the world.” But also in this, “And these things I speak in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 99, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)
That the Unity of the Essence of the Father and the Son is to Be Gathered from the Words, ‘We are One.’ The Son is Equal to the Father Both in Wisdom and in All Other Things. (HTML)
4. And I know not whether the words, “They are one,” are ever found in Scripture as spoken of things of which the nature is different. But if there are more things than one of the same nature, and they differ in sentiment, they are not one, and that so far as they differ in sentiment. For if the disciples were already one by the fact of being men, He would not say, “That they may be one, as we are one,”[John 17:11] when commending them to the Father. But because Paul and Apollos were both alike men, and also of like sentiments, “He that planteth,” he says, “and he that watereth are one.” When, therefore, anything is so called one, that it is not added in what it is one, and yet more things than one are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 99, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)
That the Unity of the Essence of the Father and the Son is to Be Gathered from the Words, ‘We are One.’ The Son is Equal to the Father Both in Wisdom and in All Other Things. (HTML)
... being joined they become one spirit of two different spirits, so that the Spirit of God is blessed and perfect without the human spirit, but the spirit of man cannot be blessed without God. Nor is it without cause, I think, that when the Lord said so much in the Gospel according to John, and so often, of unity itself, whether of His own with the Father, or of ours interchangeably with ourselves; He has nowhere said, that we are also one with Himself, but, “that they maybe one as we also are one.”[John 17:11] Therefore the Father and the Son are one, undoubtedly according to unity of substance; and there is one God, and one great, and one wise, as we have argued.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 204, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 671 (In-Text, Margin)
... which follows this is yet more perplexing. For having said “Let this cup pass from me He added “nevertheless not as I will but as Thou wilt.” For herein as far as the actual expression is concerned we find two wills opposed to one another: if at least the Father desires Him to be crucified, but He Himself does not desire it. And yet we everywhere behold Him desiring and purposing the same things as the Father. For when He says “grant to them, as I and Thou are one that they also may be one in us,”[John 17:11] it is equivalent to saying that the purpose of the Father and of the Son is one. And when He says “The words which I speak I speak not myself, but the Father which dwelleth in me, He doeth these works,” He indicates the same thing. And when He says ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 403, footnote 8 (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; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... however, not even thus abashed, reply, ‘Not as you say, but as we will;’ for, whereas you have overthrown our former expedients, we have invented a new one, and it is this:—So are the Son and the Father One, and so is the Father in the Son and the Son in the Father, as we too may become one in Him. For this is written in the Gospel according to John, and Christ desired it for us in these words, ‘Holy Father, keep through Thine own Name, those whom Thou hast given Me, that they may be one, as We are[John 17:11].’ And shortly after; ‘Neither pray I for these alone, but for them also which shall believe on Me through their Word; that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us, that the world may believe ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 231, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Eustathius the physician. (HTML)
CCEL Footnote 2659 (In-Text, Margin)
7. The Father, the Son and the Holy Ghost alike hallow, quicken, enlighten, and comfort. No one will attribute a special and peculiar operation of hallowing to the operation of the Spirit, after hearing the Saviour in the Gospel saying to the Father about His disciples, sanctify them in Thy name.[John 17:11] In like manner all other operations are equally performed, in all who are worthy of them, by the Father and by the Son and by the Holy Ghost; every grace and virtue, guidance, life, consolation, change into the immortal, the passage into freedom and all other good things which come down to man. Nay even the dispensation which is above us in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 193, 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 X (HTML)
42. Again the Gospels fill up what is lacking in one another: we learn some things from one, some from another, and so on, because all are the proclamation of the same spirit. Thus John, who especially brings out the working of spiritual causes in the Gospel, preserves this prayer of the Lord for the Apostles, which all the others passed over: how He prayed, namely, Holy Father, keep them in Thy Name.…while I was them I kept them in Thy Name: those whom Thou gavest Me I have kept[John 17:11-12]. That prayer was not for Himself but for His Apostles; nor was He sorrowful for Himself, since He bids them pray that they be not tempted; nor is the angel sent to Him, for He could summon down from Heaven, if He would, twelve thousand angels; nor did ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 266, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter III. The words, “The head of every man is Christ…and the head of Christ is God” misused by the Arians, are now turned back against them, to their confutation. Next, another passage of Scripture, commonly taken by the same heretics as a ground of objection, is called in to show that God is the Head of Christ, in so far as Christ is human, in regard of His Manhood, and the unwisdom of their opposition upon the text, “He who planteth and He who watereth are one,” is displayed. After which explanations, the meaning of the doctrine that the Father is in the Son, and the Son in the Father, and that the faithful are in Both, is expounded. (HTML)
34. But who can with a good conscience deny the one Godhead of the Father and the Son, when our Lord, to complete His teaching for His disciples, said: “That they may be one, even as we also are one.”[John 17:11] The record stands for witness to the Faith, though Arians turn it aside to suit their heresy; for, inasmuch as they cannot deny the Unity so often spoken of, they endeavour to diminish it, in order that the Unity of Godhead subsisting between the Father and the Son may seem to be such as is unity of devotion and faith amongst men, though even amongst men themselves community of nature makes unity ...