Early Church Fathers Scripture Index : Texts
Romans 9:19
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 324, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Latin of Rufinus: On the Freedom of the Will. (HTML)
20. But with respect to the declaration of the apostle, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:18-21] Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to ...
Ante-Nicene Fathers, Volume 4, page 324, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Greek: On the Freedom of the Will, With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. (HTML)
... possessed of freedom of will, in which, objecting against himself, he says, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:18-21] For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 269, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
As God’s Mercy is Free, So His Judgments are Just, and Cannot Be Gainsaid. (HTML)
CCEL Footnote 1288 (In-Text, Margin)
... mercy, and whom He will He hardeneth.” “He hath mercy” of His great goodness, “He hardeneth” without any injustice; so that neither can he that is pardoned glory in any merit of his own, nor he that is condemned complain of anything but his own demerit. For it is grace alone that separates the redeemed from the lost, all having been involved in one common perdition through their common origin. Now if any one, on hearing this, should say, “Why doth He yet find fault? for who hath resisted His will?”[Romans 9:19] as if a man ought not to be blamed for being bad, because God hath mercy on whom He will have mercy, and whom He will He hardeneth, God forbid that we should be ashamed to answer as we see the apostle answered: “Nay, but, O man, who art thou that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 398, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
The Apostle Meets the Question by Leaving It Unsolved. (HTML)
CCEL Footnote 2647 (In-Text, Margin)
... once what the trouble was, and opposed to himself the words of a gainsayer which he was to check by apostolical authority. For he says, “You say, then, unto me, “Why doth He yet find fault? For who has resisted His will?” And to him who says this he answered, “O man, who art thou that repliest against God? Doth the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power of the clay of the same lump to make one vessel unto honour and another unto dishonour?”[Romans 9:19] Then, following on, he opened up this great and hidden secret as far as he judged it fit that it should be disclosed to men, saying, “But if God, willing to show His wrath and to demonstrate His power, endured in much patience the vessels of wrath ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 361, 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)
Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God's immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God's hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:--again, that unity is found in created ministrations, but all such ministrations are defective and dependent:--again, that He learned to create, yet could God's Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for (HTML)
... for ‘all’ are wrought and effected by the Father, though all things surely might at the same command have come to be, at which He was brought into being by God alone? For God is not wearied by commanding, nor is His strength unequal to the making of all things, that He should alone create the only Son, and need His ministry and aid for the framing of the rest. For He lets nothing stand over, which He wills to be done; but He willed only, and all things subsisted, and no one ‘hath resisted His will[Romans 9:19].’ Why then were not all things brought into being by God alone at that same command, at which the Son came into being? Or let them tell us, why did all things through Him come to be, who was Himself but originate? How void of reason! however, they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 364, 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 II (HTML)
Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God's immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God's hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:--again, that unity is found in created ministrations, but all such ministrations are defective and dependent:--again, that He learned to create, yet could God's Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for (HTML)
... worketh hitherto and I work.’ If however, as you say, the Son came into being for the purpose of making the things after Him, and yet the Father is seen to work even after the Son, you must hold even in this light the making of such a Son to be superfluous. Besides, why, when He would create us, does He seek for a mediator at all, as if His will did not suffice to constitute whatever seemed good to Him? Yet the Scriptures say, ‘He hath done whatsoever pleased Him,’ and ‘Who hath resisted His will[Romans 9:19]?’ And if His mere will is sufficient for the framing of all things, you make the office of a mediator superfluous; for your instance of Moses, and the sun and the moon has been shewn not to hold. And here again is an argument to silence you. You say ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 41b, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning Providence. (HTML)
... must of necessity be creator of and provider for what exists: for it is not meet nor fitting that the creator of what exists and the provider should be separate persons. For in that case they would both assuredly be deficient, the one in creating, the other in providing. God therefore is both Creator and Provider, and His creative and preserving and providing power is simply His good-will. For whatsoever the Lord pleased that did He in heaven and in earth, and no one resisted His will[Romans 9:19]. He willed that all things should be and they were. He wills the universe to be framed and it is framed, and all that He wills comes to pass.