Early Church Fathers Scripture Index : Texts
John 17:23
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 211, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter III.—The Philanthropy of the Instructor. (HTML)
But what is loveable, and is not also loved by Him? And man has been proved to be loveable; consequently man is loved by God. For how shall he not be loved for whose sake the only-begotten Son is sent from the Father’s bosom, the Word of faith, the faith which is superabundant; the Lord Himself distinctly confessing and saying, “For the Father Himself loveth you, because ye have loved Me;” and again, “And hast loved them as Thou hast loved Me?”[John 17:23] What, then, the Master desires and declares, and how He is disposed in deed and word, how He commands what is to be done, and forbids the opposite, has already been shown.
Ante-Nicene Fathers, Volume 2, page 227, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VIII.—Against Those Who Think that What is Just is Not Good. (HTML)
... is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, “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 also may believe that Thou hast sent Me. And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one.”[John 17:21-23] God is one, and beyond the one and above the Monad itself. Wherefore also the particle “Thou,” having a demonstrative emphasis, points out God, who alone truly is, “who was, and is, and is to come,” in which three divisions of time the one name ...
Ante-Nicene Fathers, Volume 4, page 261, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On the End or Consummation. (HTML)
... be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: “I do not pray for these alone, but for all who 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;” and again, when He says: “That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one.”[John 17:22-23] And this is further confirmed by the language of the Apostle Paul: “Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fulness of Christ.” And in keeping with this is the declaration of the same ...
Ante-Nicene Fathers, Volume 5, page 226, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
... attend to the fact, and understand that He did not say, “I and the Father am one, but are one.” For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, “The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me.”[John 17:22-23] What have the Noetians to say to these things? Are all one body in respect of substance, or is it that we become one in the power and disposition of unity of mind? In the same manner the Son, who was sent and was not known of those who are in the ...
Ante-Nicene Fathers, Volume 9, page 117, footnote 2 (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 3300 (In-Text, Margin)
... didst send me into the world, I [37] [Arabic, p. 180] also send them into the world. And for their sake I sanctify myself, that they [38] also may be sanctified in the truth. Neither for these alone do I ask, but for [39] the sake of them that believe in me through their word; that they may be all one; as thou art in me, and I in thee, and so they also shall be one in us: that the world [40] may believe that thou didst send me. And the glory which thou hast given unto [41] me I have given unto them;[John 17:23] that they may be one, as we are one; I in them, and thou in me, that they may be perfect into one; and that the world may know that [42] thou didst send me, and that I loved them, as thou lovedst me. Father, and those whom thou hast given me, ...
Ante-Nicene Fathers, Volume 9, page 487, footnote 13 (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)
... things which are seen, but at the things which are not seen,” because of the teaching of Jesus; not the world of heaven and earth and them that are therein, all compacted together but the men on the earth along with us. And the saying, “They are not of the world,” is equivalent to, They are not of the place round about the earth. And so also the disciples of Jesus are not of this world, as He was not of the world. And further also the saying, “That the world may believe that Thou hast sent Me,”[John 17:23] twice spoken in the Gospel according to John, does not refer to the things that are superior to men, but to men who need to believe that the Father sent the Son into the world here. Yea, and also in the Apostle, “Your faith is proclaimed in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 76, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Same Argument Continued. (HTML)
... words come, “That they may be one, even as we are one;” namely, that as the Father and Son are one, not only in equality of substance, but also in will, so those also may be one, between whom and God the Son is mediator, not only in that they are of the same nature, but also through the same union of love. And then He goes on thus to intimate the truth itself, that He is the Mediator, through whom we are reconciled to God, by saying, “I in them, and Thou in me, that they may be made perfect in one.”[John 17:23]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 293, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2792 (In-Text, Margin)
... then “do ye imagine mountains full of curds,” that “Mountain wherein it hath pleased God to dwell therein”? Not because in other men He dwelleth not, but because in them through Him. “For in Him dwelleth all the fulness of the Godhead,” not in a shadow, as in the temple made by king Solomon, but “bodily,” that is, solidly and truly.…“For there is One God, and One Mediator of God and men, the Man Christ Jesus,” Mountain of mountains, as Saint of saints. Whence He saith, “I in them and Thou in Me.”[John 17:23] “Why then do ye imagine mountains full of curds, the mountain wherein it hath pleased God to dwell in Him?” For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that something they may be to whom He saith, “for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 81, footnote 6 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
The Passage where he attacks the ῾Ομοούσιον, and the contention in answer to it. (HTML)
... divine will, and become kind and pitiful and compassionate, or meek and lowly of heart, such as many of the saints are testified to have become in the pursuit of such excellences, does it follow that they are therefore one with God, or united to Him by virtue of any one of them? Not so. That which is not in every respect the same, cannot be ‘one’ with him whose nature thus varies from it. Accordingly, a man becomes ‘one’ with another, when in will, as our Lord says, they are ‘perfected into one[John 17:23],’ this union of wills being added to the connexion of nature. So also the Father and Son are one, the community of nature and the community of will running, in them, into one. But if the Son had been joined in wish only to the Father, and divided ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 403, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4843 (In-Text, Margin)
... not places. If this promise is peculiar to the twelve apostles, then Paul is shut out from that place, and the chosen vessel will be thought superfluous and unworthy. John and James, because they asked more than the others, did not obtain it; and yet their dignity is not diminished, because they were equal to the rest of the apostles. “Know ye not that your bodies are a temple of the Holy Ghost?” A temple, He says, not temples, in order to show that God dwells in all alike.[John 17:20-23] “Neither for these only do I pray, but for them also that believe on me through their word; as thou, Father, in me, and I in thee, are one, so they may be all one in us. And the glory which thou hast given me I have given unto them. I have loved ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 410, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4900 (In-Text, Margin)
... Father, in thee and thou in me are one, so they all may be one in us,” and reminds us that the whole Christian people is one in God, and, as His well-beloved sons, are “partakers of the divine nature.” We have already said, and the truth must now be inculcated more in detail, that we are not one in the Father and the Son according to nature, but according to grace. For the essence of the human soul and the essence of God are not the same, as the Manichæans constantly assert. But, says our Lord:[John 17:23] “Thou hast loved them as thou hast loved me.” You see, then, that we are privileged to partake of His essence, not in the realm of nature, but of grace, and the reason why we are beloved of the Father is that He has loved the Son; and the members ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 227, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter III. Forasmuch as God is One, the Son of God is God, good and true. (HTML)
33. Yet what think ye, who deny the goodness and true Godhead of the Son of God, though it is written that there is no God but One? For although there be gods so-called, would you reckon Christ amongst them which are called gods, but are not, seeing that eternity is of His Essence, and that beside Him there is none other that is good and true God, forasmuch as God is in Him;[John 17:22-23] whilst it follows from the very nature of the Father, that after Him there is no other true God, because God is One, neither confounding [the Persons of] the Father and Son, as the Sabellians do, nor, like the Arians, severing the Father and the Son. For the Father and the Son, as Father and Son, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 295, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VII. Objection is taken to the following passage: “Thou hast loved them, as Thou hast loved Me.” To remove it, he shows first the impiety of the Arian explanation; then compares these words with others; and lastly, takes the whole passage into consideration. Hence he gathers that the mission of Christ, although it is to be received according to the flesh, is not to His detriment. When this is proved he shows how the divine mission takes place. (HTML)
88. There are some, O Emperor Augustus, who in their desire to deny the unity of the divine Substance, strive to make little of the love of the Father and the Son, because it is written: “Thou hast loved them, as Thou hast loved Me.”[John 17:23] But when they say this, what else do they do but adopt a likeness of comparison between the Son of God and men?
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 404, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference X. The Second Conference of Abbot Isaac. On Prayer. (HTML)
Chapter VII. What constitutes our end and perfect bliss. (HTML)
... love, so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God, since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: “that they all may be one as we are one, I in them and Thou in Me, that they also may be made perfect in one;” and again: “Father, those whom Thou hast given Me, I will that where I am, they may also be with Me.”[John 17:22-24] This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of ...