Early Church Fathers Scripture Index : Texts
Romans 9:5
There are 53 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 13, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXXII.—We are justified not by our own works, but by faith. (HTML)
CCEL Footnote 132 (In-Text, Margin)
Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.[Romans 9:5] From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.” All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the ...
Ante-Nicene Fathers, Volume 1, page 441, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3577 (In-Text, Margin)
... Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ.” And again, writing to the Romans about Israel, he says: “Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever.”[Romans 9:5] And again, in his Epistle to the Galatians, he says: “But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption;” plainly indicating ...
Ante-Nicene Fathers, Volume 3, page 165, footnote 15 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)
CCEL Footnote 1329 (In-Text, Margin)
Joseph, again, himself was made a figure of Christ in this point alone (to name no more, not to delay my own course), that he suffered persecution at the hands of his brethren, and was sold into Egypt, on account of the favour of God; just as Christ was sold by Israel—(and therefore,) “according to the flesh,” by His “brethren”[Romans 9:5] —when He is betrayed by Judas. For Joseph is withal blest by his father after this form: “His glory (is that) of a bull; his horns, the horns of an unicorn; on them shall he toss nations alike unto the very extremity of the earth.” Of course no one-horned rhinoceros was there pointed to, nor any two-horned minotaur. But Christ was ...
Ante-Nicene Fathers, Volume 3, page 608, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism. (HTML)
CCEL Footnote 7918 (In-Text, Margin)
... we swore by a plurality of gods and lords, as sundry heretics do, who hold more gods than One. I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father “ God,” and invoke Jesus Christ as “ Lord.” But when Christ alone (is mentioned), I shall be able to call Him “ God,” as the same apostle says: “Of whom is Christ, who is over all, God blessed for ever.”[Romans 9:5] For I should give the name of “ sun ” even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two ...
Ante-Nicene Fathers, Volume 3, page 611, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
New Testament Passages Quoted. They Attest the Same Truth of the Son's Visibility Contrasted with the Father's Invisibility. (HTML)
CCEL Footnote 7949 (In-Text, Margin)
... Father, with whom was the Word, the only begotten Son, who is in the bosom of the Father, and has Himself declared Him. He was both heard and seen and, that He might not be supposed to be a phantom, was actually handled. Him, too, did Paul behold; but yet he saw not the Father. “Have I not,” he says, “seen Jesus Christ our Lord?” Moreover, he expressly called Christ God, saying: “Of whom are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever.”[Romans 9:5] He shows us also that the Son of God, which is the Word of God, is visible, because He who became flesh was called Christ. Of the Father, however, he says to Timothy: “Whom none among men hath seen, nor indeed can see;” and he accumulates the ...
Ante-Nicene Fathers, Volume 5, page 224, footnote 4 (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)
... clearly exhibited, and these passages are testimonies to it, I am under necessity, he says, since one is acknowledged, to make this One the subject of suffering. For Christ was God, and suffered on account of us, being Himself the Father, that He might be able also to save us. And we cannot express ourselves otherwise, he says; for the apostle also acknowledges one God, when he says, “Whose are the fathers, (and) of whom as concerning the flesh Christ came, who is over all, God blessed for ever.”[Romans 9:5]
Ante-Nicene Fathers, Volume 5, page 225, footnote 13 (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)
6. Let us look next at the apostle’s word: “Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever.”[Romans 9:5] This word declares the mystery of the truth rightly and clearly. He who is over all is God; for thus He speaks boldly, “All things are delivered unto me of my Father.” He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, “Which is, and which was, and which is to come, the Almighty.” And well has he named Christ the Almighty. For in ...
Ante-Nicene Fathers, Volume 5, page 518, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed.” Also Paul to the Romans: “I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israelites: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore.”[Romans 9:3-5] Also in the Apocalypse: “I am Alpha and Omega, the beginning and the end: I will give to him that is athirst, of the fountain of living water freely. He that overcometh shall possess these things, and their inheritance; and I will be his God, and he ...
Ante-Nicene Fathers, Volume 5, page 622, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Truth is Proved from the Sacred Writings of the New Covenant. (HTML)
CCEL Footnote 5107 (In-Text, Margin)
... heaven, He descended by coming from heaven; and if, whereas this word can be true of no man, “I and the Father are one,” Christ alone declared this word out of the consciousness of His divinity; and if, finally, the Apostle Thomas, instructed in all the proofs and conditions of Christ’s divinity, says in reply to Christ, “My Lord and my God;” and if, besides, the Apostle Paul says, “Whose are the fathers, and of whom Christ came according to the flesh, who is over all, God blessed for evermore,”[Romans 9:5] writing in his epistles; and if the same apostle declares that he was ordained “an apostle not by men, nor of man, but by Jesus Christ;” and if the same contends that he learned the Gospel not from men or by man, but received it from Jesus Christ, ...
Ante-Nicene Fathers, Volume 5, page 642, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
In Fine, Notwithstanding the Said Heretics Have Gathered the Origin of Their Error from Consideration of What is Written: Although We Call Christ God, and the Father God, Still Scripture Does Not Set Forth Two Gods, Any More Than Two Lords or Two Teachers. (HTML)
CCEL Footnote 5293 (In-Text, Margin)
... be held to have corrupted the integrity of our holy faith. And let us therefore believe this, since it is most faithful that Jesus Christ the Son of God is our Lord and God; because “in the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God.” And, “The Word was made flesh, and dwelt in us.” And, “My Lord and my God.” And, “Whose are the fathers, and of whom according to the flesh Christ came, who is over all, God blessed for evermore.”[Romans 9:5] What, then, shall we say? Does Scripture set before us two Gods? How, then, does it say that “God is one?” Or is not Christ God also? How, then, is it said to Christ, “My Lord and my God?” Unless, therefore, we hold all this with fitting veneration ...
Ante-Nicene Fathers, Volume 6, page 383, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 2997 (In-Text, Margin)
... are keeping holy-day. And do you, my divine and saintly auditors, keep strict silence, in order that through the narrow channel of ears, as into the harbour of the understanding, the vessel freighted with truth may peacefully sail. We keep festival, not according to the vain customs of the Greek mythology; we keep a feast which brings with it no ridiculous or frenzied banqueting of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all.[Romans 9:5]
Ante-Nicene Fathers, Volume 9, page 238, footnote 17 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
We are Justified Not by Our Own Works, But by Faith. (HTML)
CCEL Footnote 4157 (In-Text, Margin)
Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.[Romans 9:5] From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.” All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 112, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
Jesus Christ, the Mediator, is the Only Way of Safety. (HTML)
CCEL Footnote 552 (In-Text, Margin)
24. And I sought a way of acquiring strength sufficient to enjoy Thee; but I found it not until I embraced that “Mediator between God and man, the man Christ Jesus,” “who is over all, God blessed for ever,”[Romans 9:5] calling unto me, and saying, “I am the way, the truth, and the life,” and mingling that food which I was unable to receive with our flesh. For “the Word was made flesh,” that Thy wisdom, by which Thou createdst all things, might provide milk for our infancy. For I did not grasp my Lord Jesus,—I, though humbled, grasped not the humble One; nor did I know what lesson that infirmity of His would ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 300, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
How It is that Cain’s Line Terminates in the Eighth Generation, While Noah, Though Descended from the Same Father, Adam, is Found to Be the Tenth from Him. (HTML)
CCEL Footnote 831 (In-Text, Margin)
... order, what need was there of omitting the first-born sons for the sake of descending to Lamech, in whose sons that line terminates,—that is to say, in the eighth generation from Adam, or the seventh from Cain,—as if from this point he had wished to pass on to another series, by which he might reach either the Israelitish people, among whom the earthly Jerusalem presented a prophetic figure of the heavenly city, or to Jesus Christ, “according to the flesh, who is over all, God blessed for ever,”[Romans 9:5] the Maker and Ruler of the heavenly city? What, I say, was the need of this, seeing that the whole of Cain’s posterity were destroyed in the deluge? From this it is manifest that they are the first-born sons who are registered in this genealogy. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 4 (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)
The Appearance in the Bush. (HTML)
... called unto him out of the midst of the bush, and said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” He is here also first called the Angel of the Lord, and then God. Was an angel, then, the God of Abraham, and the God of Isaac, and the God of Jacob? Therefore He may be rightly understood to be the Saviour Himself, of whom the apostle says, “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever.”[Romans 9:5] He, therefore, “who is over all, God blessed for ever,” is not unreasonably here understood also to be Himself the God of Abraham, the God of Isaac, and the God of Jacob. But why is He previously called the Angel of the Lord, when He appeared in a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 286, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Full Narration to Be Employed in Catechising. (HTML)
CCEL Footnote 1350 (In-Text, Margin)
... not only of those members which followed it then, but also of the very hand which anticipated it in the process of the birth, and is really the first, although not in the matter of the time of appearing, at least in the order of nature. And in an analogous manner, the Lord Jesus Christ, previous to His appearing in the flesh, and coming forth in a certain manner out of the womb of His secrecy, before the eyes of men as Man, the Mediator between God and men, “who is over all, God blessed for ever,”[Romans 9:5] sent before Him, in the person of the holy patriarchs and prophets, a certain portion of His body, wherewith, as by a hand, He gave token beforetime of His own approaching birth, and also supplanted the people who were prior to Him in their pride, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 305, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of Israel’s Bondage in Egypt, Their Deliverance, and Their Passage Through the Red Sea. (HTML)
CCEL Footnote 1450 (In-Text, Margin)
... Word of God, by whom the highest angels are governed, and at the same time the Word that took unto Himself human nature, in order that by Him men also might be governed, who, in His fellowship, shall reign all together in eternal peace. In the service of prefiguring this King in that earthly kingdom of the people of Israel, King David stood forth pre-eminent, of whose seed according to the flesh that truest King was to come, to wit, our Lord Jesus Christ, ‘who is over all, God blessed for ever.’[Romans 9:5] In that land of promise many things were done, which held good as figures of the Christ who was to come, and of the Church, with which you will have it in your power to acquaint yourself by degrees in the Holy Books.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 160, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus objects to the incarnation of God on the ground that the evangelists are at variance with each other, and that incarnation is unsuitable to deity. Augustin attempts to remove the critical and theological difficulties. (HTML)
CCEL Footnote 308 (In-Text, Margin)
... Leah her handmaid’s son, and Pharaoh’s daughter Moses. Jacob, too, adopted his grandsons, the children of Joseph. Moreover, the word adoption is of great importance in the system of our faith, as is seen from the apostolic writings. For the Apostle Paul, speaking of the advantages of the Jews, says: "Whose are the adoption, and the glory, and the covenants, and the giving of the law; whose are the fathers, and of whom, according to the flesh, Christ came, who is over all, God blessed for ever."[Romans 9:4-5] And again: "We ourselves also groan within ourselves, waiting for the adoption of the sons of God, even the redemption of the body." Again, elsewhere: "But in the fullness of time, God sent His Son, made of a woman, made under the law, that we might ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 184, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 411 (In-Text, Margin)
... apostle, "I lie not, my conscience bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow of heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever."[Romans 9:1-5] Here is the most abundant and express testimony and the most solemn commendation. The adoption here spoken of is evidently through the Son of God; as the apostle says to the Galatians: "In the fullness of time, God sent forth His Son, made of a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 225, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 588 (In-Text, Margin)
... of Christ, enjoining that its blood should be used as a means of protection, and that it should be called the Passover, which every one must admit to be fulfilled in Christ? The Scripture, I acknowledge, shows points of difference; and the Scripture also, as I call on you to acknowledge, shows points of resemblance. There are points of both kinds, and one can be proved as well as the other. Christ is unlike man, for He is God; and it is written of Him that He is "over all, God blessed for ever."[Romans 9:5] Christ is also like man, for He is man; and it is likewise written of Him, that He is the "Mediator between God and man, the man Christ Jesus." Christ is unlike a sinner, for He is ever holy; and He is like a sinner, for "God sent His Son in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 620, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 48 (HTML)
58. When we ask, therefore, by what means the man is to be cleansed whom you do not baptize again in your communion, even when it has been made clear that he has been baptized by some one who, on account of some concealed iniquity, did not at the time possess the conscience of one that gives in holiness, what answer do you intend to make, except that he is cleansed by Christ or by God, although, indeed, Christ is Himself God over all, blessed for ever,[Romans 9:5] or by the Holy Spirit since He too is Himself God, because this Trinity of Persons is one God? Whence Peter, after saying to a man, "Thou hast dared to lie to the Holy Ghost," immediately went on to add what was the nature of the Holy Ghost, saying, "Thou hast not lied ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 252, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the agreement of the evangelists Matthew and Luke in the generations of the Lord. (HTML)
CCEL Footnote 1748 (In-Text, Margin)
... question to the Jews, which the Apostle solves in these very words; for when he said, “who was made of the seed of David,” he added, “according to the flesh,” that it might be understood that He is not the Son of David according to His Divinity, but that the Son of God is David’s Lord; for thus in another place, when He is setting forth the privileges of the Jewish people, the Apostle saith, “Whose are the fathers, of whom as concerning the flesh Christ came, Who is over all, God blessed for ever.”[Romans 9:5] As, “according to the flesh,” He is David’s Son; but as being “God over all, blessed for ever,” He is David’s Lord. The Lord then saith to the Jews, “Whose Son say ye that Christ is?” They answered, “The Son of David.” For this they knew, as they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 301, footnote 7 (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, Matt. viii. 8, ‘I am not worthy that thou shouldest come under my roof,’ etc., and of the words of the apostle, 1 Cor. viii. 10, ‘For if a man see thee who hast knowledge sitting at meat in an idol’s temple,’ etc. (HTML)
CCEL Footnote 2191 (In-Text, Margin)
... Was He not crucified?” This hast thou learned of the Pagans. Thou hast lost thy soul’s health, thou hast not touched the border. On this point then touch again the border, and receive health. As I taught thee to touch it in this that is written, “Whoso seeth a brother sit at meat in the idol’s temple;” touch it also concerning the Divinity of Christ. The same border said of the Jews, “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever.”[Romans 9:5] Behold, against Whom, even the Very God, thou dost sin, when thou sittest down with false gods.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 463, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John I. 1–II. 11. (HTML)
CCEL Footnote 2008 (In-Text, Margin)
4. “And this is the message which we have heard of Him, and declare unto you.” What is this? Those same have seen, have handled with their hands, the Word of life: He “was from the beginning,” and for a time was made visible and palpable, the Only-begotten Son of God. For what thing did He come, or what new thing did He tell us? What was it His will to teach? Wherefore did He this which He did, that the Word should be made flesh, that “God over all things”[Romans 9:5] should suffer indignities from men, that He should endure to be smitten upon the face by the hands which Himself had made? What would He teach? What would He show? What would He declare? Let us hear: for without the fruit of the precept the hearing of the story, how ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 162, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1536 (In-Text, Margin)
7. “Sing praises to our God, sing praises” (ver. 6). Whom as Man mocked they, who from God were alienated. “Sing praises to our God.” For He is not Man only, but God. Man of the seed of David, God the Lord of David, of the Jews having flesh. “Whose” (saith the Apostle) “are the fathers, of whom as concerning the flesh Christ came.”[Romans 9:5] Of the Jews then is Christ, but according to the flesh. But who is this Christ who is of the Jews according to the flesh? “Who is over all, God blessed for ever.” God before the flesh, God in the flesh, God with the flesh. Nor only God before the flesh, but God before the earth whence flesh was made; nor only God before the earth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 286, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2686 (In-Text, Margin)
2. “Let God rise up, and let His enemies be scattered” (ver. 1). Already this hath come to pass, Christ hath risen up, “who is over all things, God blessed for ever,”[Romans 9:5] and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which followeth, “And let them that hate Him flee from His face.” The flight indeed of the mind is fear. For in carnal flight, whither flee they from the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3112 (In-Text, Margin)
... persons, on a sudden in the hands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, “God hath forsaken Him?” Whence there was that voice on the Cross, “My God, My God, why hast Thou forsaken Me?” So then did God forsake Christ, though “God was in Christ reconciling the world to Himself,” though Christ was also God, out of the Jews indeed according to the flesh, “Who is over all things, God blessed for ever,”[Romans 9:5] —did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 356, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVI (HTML)
CCEL Footnote 3449 (In-Text, Margin)
... out of David is the Lord Jesus Christ. We believing in Christ do belong to Judah: and we acknowledge Christ. We, that with eyes have not seen, in faith do keep Him. Let not therefore the Jews revile, who are no longer Jews. They said themselves, “We have no king but Cæsar.” For better were it for them that their king should be Christ, of the seed of David, of the tribe of Judah. Nevertheless because Christ Himself is of the seed of David after the flesh, but God above all things blessed for ever,[Romans 9:5] He is Himself our King and our God; our King, inasmuch as born of the tribe of Judah, after the flesh, was Christ the Lord, the Saviour; but our God, who is before Judah, and before Heaven and earth, by whom were made all things, both spiritual and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 50, footnote 2 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:1--2 (HTML)
CCEL Footnote 171 (In-Text, Margin)
Ver. 3. “Blessed[Romans 9:5] be the God,” he saith, “and Father of our Lord Jesus Christ.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 165, footnote 6 (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)
The Immutable. (HTML)
CCEL Footnote 998 (In-Text, Margin)
... after the flesh which has taken place in the last days; while the words “Whose goings forth have been of old, from everlasting” plainly proclaim His existence before the ages. In like manner also the divine apostle in his Epistle to the Romans bewailing the change to the worse of the ancient felicity of the Jews, and calling to mind their divine promises and legislation, goes on to say “Whose are the fathers, and of whom concerning the flesh Christ came, who is over all God blessed for ever Amen,”[Romans 9:5] and in this same passage he exhibits Him both as Creator of all things and Lord and Ruler as God and as sprung from the Jews as man.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 236, footnote 2 (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)
The Impassible. (HTML)
CCEL Footnote 1528 (In-Text, Margin)
“But had it been becoming to attribute to Him any kind of infirmity, any one might have said that it was natural to attach these qualities to the manhood, though not to the fulness of the Godhead, or to the dignity of the highest wisdom, or to Him who according to Paul is described as God over all.”[Romans 9:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 279, footnote 5 (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)
Of Theodoretus, Bishop of Cyrus, to Dioscorus, Archbishop of Alexandria. (HTML)
CCEL Footnote 1769 (In-Text, Margin)
... there is one God the Father and one Holy Ghost proceeding from the Father: so also that there is one Lord Jesus Christ, only begotten Son of God, begotten of the Father before all ages, brightness of His glory and express image of the Father’s person, on account of man’s salvation, incarnate and made man and born of Mary the Virgin in the flesh. For so are we taught by the wise Paul “Whose are the Fathers and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen,”[Romans 9:5] and again “Concerning His Son Jesus Christ our Lord which was made of the seed of David according to the flesh and declared to be the Son of God with power according to the spirit of holiness.” On this account we also call the holy Virgin ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 2 (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)
To John the Œconomus. (HTML)
CCEL Footnote 2076 (In-Text, Margin)
... promised afore by His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power” and so on. He calls the same both Jesus Christ, and Son of David, and Son of God, as God and Lord of all, and yet in the middle of his epistle, after making mention of the Jews, he adds, “whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever, amen.”[Romans 9:5] Here he says that He who according to the flesh derived His descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the Apostle’s words to the excellent Titus “Looking ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 9 (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 2168 (In-Text, Margin)
... brightness of His glory and the express image of His person, and upholding all things by the word of His power” and in the epistle to the Philippians “Let this mind be in you, which was also in Christ Jesus; who being in the form of God thought it not robbery to be equal with God but made Himself of no reputation and took upon Him the form of a servant.” And in the Epistle to the Romans, “Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever. Amen.”[Romans 9:5] And in the epistle to Titus “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” And Isaiah exclaims “Unto us a child is born, unto us a son is given: and the government shall be upon His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 328, footnote 12 (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 2196 (In-Text, Margin)
... was assumed. Wherefore also the blessed Paul says when discoursing of Abraham “He saith not and to seeds as of many; but as of one, and to thy seed which is Christ,” and writing to Timothy he says “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.” And to the Romans he writes “Concerning His son Jesus Christ…which was made of the seed of David according to the flesh.” And again “Whose are the fathers and of whom as concerning the flesh Christ came.”[Romans 9:5] And the Evangelist writes “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham,” and the blessed Peter in the Acts says David “being a prophet and knowing that God had sworn with an oath to him that of the fruit of his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 331, footnote 6 (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 2229 (In-Text, Margin)
... him both God and man, and the blessed Paul exclaims “There is one God, and one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all.” But Him whom here he calls man in another place he describes as God for he says “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” And yet in another place he uses both names at once saying “Of whom as concerning the flesh Christ came who is over all God blessed for ever. Amen.”[Romans 9:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 311, 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 I (HTML)
The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Catholic doctrine, that the Son is proper to the Father's substance, and eternal. Restatement of Arianism in contrast, that He is a creature with a beginning: the controversy comes to this issue, whether one whom we are to believe in as God, can be so in name only, and is merely a creature. What pretence then for being indifferent in the controversy? The Arians rely on state patronage, and dare not avow their tenets. (HTML)
10. Which of the two theologies sets forth our Lord Jesus Christ as God and Son of the Father, this which you vomited forth, or that which we have spoken and maintain from the Scriptures? If the Saviour be not God, nor Word, nor Son, you shall have leave to say what you will, and so shall the Gentiles, and the present Jews. But if He be Word of the Father and true Son, and God from God, and ‘over all blessed for ever[Romans 9:5],’ is it not becoming to obliterate and blot out those other phrases and that Arian Thalia, as but a pattern of evil, a store of all irreligion, into which, whoso falls, ‘knoweth not that giants perish with her, and reacheth the depths of Hades?’ This they know themselves, and in their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 312, footnote 10 (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)
That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.' (HTML)
... Scripture has used such language of the Saviour, but rather ‘always’ and ‘eternal’ and ‘coexistent always with the Father.’ For, ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ And in the Apocalypse he thus speaks; ‘Who is and who was and who is to come.’ Now who can rob ‘who is’ and ‘who was’ of eternity? This too in confutation of the Jews hath Paul written in his Epistle to the Romans, ‘Of whom as concerning the flesh is Christ, who is over all, God blessed for ever[Romans 9:5];’ while silencing the Greeks, he has said, ‘The visible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead;’ and what the Power of God is, he teaches us ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 321, 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 I (HTML)
Objections to the Foregoing Proof. Whether, in the generation of the Son, God made One that was already, or One that was not. (HTML)
... fall into a second time, though endeavouring in vain to escape it and to hide it with their sophisms. Nay, one would fain not hear them disputing at all, that God was not always Father, but became so afterwards (which is necessary for their fantasy, that His Word once was not), considering the number of the proofs already adduced against them; while John besides says, ‘The Word was,’ and Paul again writes, ‘Who being the brightness of His glory,’ and, ‘Who is over all, God blessed for ever. Amen[Romans 9:5].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 433, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4. (HTML)
1. Word is God from God; for ‘the Word was God,’ and again, ‘Of whom are the Fathers, and of whom Christ, who is God over all, blessed for ever. Amen[Romans 9:5].’ And since Christ is God from God, and God’s Word, Wisdom, Son, and Power, therefore but One God is declared in the divine Scriptures. For the Word, being Son of the One God, is referred to Him of whom also He is; so that Father and Son are two, yet the Monad of the Godhead is indivisible and inseparable. And thus too we preserve One Beginning of Godhead and not two Beginnings, whence there is strictly a Monarchy. And ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 574, footnote 3 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Epictetus. (HTML)
10. For this reason they also will henceforth keep silence, who once said that He who proceeded from Mary is not very Christ, or Lord, or God. For if He were not God in the Body, how came He, upon proceeding from Mary, straightway to be called ‘Emmanuel, which is being interpreted God with us?’ Why again, if the Word was not in the flesh, did Paul write to the Romans ‘of whom is Christ after the flesh, Who is above all God blessed for ever. Amen[Romans 9:5]?’ Let them therefore confess, even they who previously denied that the Crucified was God, that they have erred; for the divine Scriptures bid them, and especially Thomas, who, after seeing upon Him the print of the nails, cried out ‘My Lord and my God!’ For the Son, being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 117, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. (HTML)
... believe in the Son, and not in the creature? and how is it that the inspired Apostle, himself adoring Christ, lays it down that they who worship the creature besides the Creator are guilty of idolatry? For, were the Son created, either he would not have worshipped Him, or he would have refrained from classing those who worship the creature along with idolaters, lest he himself should appear to be an idolater, in offering adoration to the created. But he knew that He Whom he adored was God over all[Romans 9:5], for so he terms the Son in his Epistle to the Romans. Why then do those who divorce the Son from the essence of the Father, and call Him creature, bestow on Him in mockery the fictitious title of Deity, idly conferring on one alien from true ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 120, footnote 3 (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)
... that all things may remain in existence controlled by His encompassing power. Let us enquire, then, Who it is that “worketh all in all.” 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[Romans 9:5],” 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,” assuredly grasps all things in the all-containing hollow of His hand and is sovereign over what He has grasped, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 83, footnote 6 (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 IV (HTML)
... God was in Christ, reconciling the world to Himself. And then the prophecy continues, And there is no God beside Thee. The Apostle promptly matches this with For there is one Jesus Christ our Lord, through Whom are all things. Obviously there can be none other but He, for He is One. The third prophetic statement is, Thou art God and we knew it not. But Paul, once the persecutor of the Church, says, Whose are the fathers, from Whom is Christ, Who is God over all[Romans 9:5]. Such is to be the message of these men in chains; men of stature, indeed, they will be, and shall sit on twelve thrones to judge the tribes of Israel, and shall follow their Lord, witnesses to Him in teaching and in martyrdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 148, 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 VIII (HTML)
37. Unless perchance the frenzy of utter desperation will venture to rush to such lengths that, inasmuch as the Apostle has called Christ Lord, no one ought to acknowledge Him as aught else save Lord, and that because He has the property of Lord He has not the true Godhead. But Paul knows full well that Christ is God, for he says, Whose are the fathers, and of whom is Christ, Who is God over all[Romans 9:5]. It is no creature here who is reckoned as God; nay, it is the God of things created Who is God over all.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 224, 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 XII (HTML)
... nature of God, even though we go on seeking to eternity, save always the fact that God always is. That then which has both been declared about God by Moses, that of which our human intelligence can give no further explanation; that very quality the Gospels testify to be a property of God Only-begotten; since in the beginning was the Word, and since the Word was with God, and since He was the true Light, and since God Only-begotten is in the bosom of the Father, and since Jesus Christ is God over all[Romans 9:5].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 99, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter III. The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where (HTML)
46. But if in this place the Spirit be separated from the operation of the Father and the Son, because it is said, All things are of God, and all things are through the Son, then, too, when the Apostle says of Christ, “Who is over all, God blessed for ever,”[Romans 9:5] He set Christ not only above all creatures, but (which it is impious to say) above the Father also. But God forbid, for the Father is not amongst all things, is not amongst a kind of crowd of His own creatures. The whole creation is below, over all is the Godhead of the Father, the Son, and the Holy Spirit. The former serves, the latter rules; the former is subject, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 213, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XI. It cannot be proved from Scripture that the Father existed before the Son, nor yet can arguments taken from human reproduction avail to this end, since they bring in absurdities without end. To dare to affirm that Christ began to exist in the course of time is the height of blasphemy. (HTML)
... second His possession of an identical nature, so that we can neither believe Him to have come into existence after the Father, nor suppose Him the Son of another Divinity. For if He existed not always with the Father, He is a “new” [God]; if He is not of one Divinity with the Father, He is a “strange” [God]. But He is not after the Father, for He is not “a new God;” nor is He “a strange God,” for He is begotten of the Father, and because, as it is written, He is “God above all, blessed for ever.”[Romans 9:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 280, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)
140. The Father is not “amongst” all things, for to Him it is confessed that “all things serve Thee.” Nor is the Son reckoned “amongst” all things, for “all things were made by Him,” and “all things exist together in Him, and He is above all the heavens.” The Son, therefore, exists not “amongst” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever,[Romans 9:5] having a Name which is above every name, it being said of Him, “Thou hast put all things in subjection under His feet.” But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said. But suppose that the Apostle’s words were ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 308, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to limit Christ's knowledge. The passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark the word “Son.” For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor the recognition of any part, for He created all things. It is not possible that He, who made the ages, cannot know the future, much less the day of judgment. Such knowledge, whether it concerns anything great or small, may not be denied to the Son, nor yet to the Holy Spirit. Lastly, various proofs are given from which we can gather that this knowledge exists in Christ. (HTML)
188. Wherefore we ought to know that they who make such statements are accursed and condemned by the Holy Spirit. For whom else but the Arians in chief does the prophet condemn, seeing that they say that the Son of God knows neither times nor years. For there is nothing which God is ignorant of; and Christ, yea the most high Christ, is God, for He is “God over all.”[Romans 9:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 563, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book III. (HTML)
Chapter I. That Christ, who is God and man in the unity of Person, sprang from Israel and the Virgin Mary according to the flesh. (HTML)
... reproving or rather lamenting the unbelief of the Jews, i.e., of his own brethren, made use of these words: “I wished myself,” said he, “to be accursed from Christ, for my brethren, who are my kinsmen according to the flesh, who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testaments, and the giving of the law, and the ser vice of God, and the promises: whose are the fathers, of whom is Christ according to the flesh, who is over all things, God blessed for ever.”[Romans 9:3-5] O, the love of that most faithful Apostle, and most kindly kinsman! who in his infinite charity wished to die—as a kinsman for his relations, and as a master for his disciples. And what then was the reason why he wished to die? Only one; viz., that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 95, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Monks of Palestine. (HTML)
CCEL Footnote 555 (In-Text, Margin)
... second person, and without the disappearance of her nature: seeing that He who was in the form of God took the form of a slave in such wise that Christ is one and the same in both forms: God bending Himself to the weak things of man, and man rising up to the high things of the Godhead, as the Apostle says, “whose are the fathers, and from whom, according to the flesh is Christ, who is above all things God blessed for ever. Amen[Romans 9:5].”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 98, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Juvenal, Bishop of Jerusalem. (HTML)
CCEL Footnote 571 (In-Text, Margin)
... innocence all might become innocent, righteousness being bestowed upon men by Him Who had undertaken man’s nature. For in no way is He outside our true bodily nature, of Whom the Evangelist in beginning his story says, “the book of the generation of Jesus Christ, the son of David, the son of Abraham,” with which the blessed Apostle Paul’s teaching agrees, when he says “whose are the fathers and of whom is Christ according to the flesh, Who is above all God blessed for ever[Romans 9:5],” and so to Timothy “remember,” he says, “that Jesus Christ has risen from the dead, of the seed of David.”