Early Church Fathers Scripture Index : Texts
Ephesians 1:10
There are 18 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 320, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter III.—Texts of Holy Scripture used by these heretics to support their opinions. (HTML)
CCEL Footnote 2701 (In-Text, Margin)
... womb.” For He, being everything, opened the womb of the enthymesis of the suffering Æon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, “And He Himself is all things;” and again, “All things are to Him, and of Him are all things;” and further, “In Him dwelleth all the fulness of the Godhead;” and yet again, “All things are gathered together by God in Christ.”[Ephesians 1:10] Thus do they interpret these and any like passages to be found in Scripture.
Ante-Nicene Fathers, Volume 1, page 330, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter X.—Unity of the faith of the Church throughout the whole world. (HTML)
CCEL Footnote 2787 (In-Text, Margin)
... earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father “to gather all things in one,”[Ephesians 1:10] and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and ...
Ante-Nicene Fathers, Volume 1, page 443, footnote 1 (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 3598 (In-Text, Margin)
... became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself.[Ephesians 1:10] But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made ...
Ante-Nicene Fathers, Volume 1, page 548, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XX.—Those pastors are to be heard to whom the apostles committed the Churches, possessing one and the same doctrine of salvation; the heretics, on the other hand, are to be avoided. We must think soberly with regard to the mysteries of the faith. (HTML)
CCEL Footnote 4626 (In-Text, Margin)
... who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, “Be not wise beyond what it is fitting to be wise, but be wise prudently,” that we be not cast forth by eating of the “knowledge” of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, “summing up in Himself all things which are in heaven, and which are on earth;”[Ephesians 1:10] but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the ...
Ante-Nicene Fathers, Volume 3, page 172, footnote 7 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1451 (In-Text, Margin)
... little lower” by Him “than angels,” He pronounces Himself “a worm, and not a man, an ignominy of man, and the refuse of the People.” Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer “a stone of offence nor a rock of scandal,” but “the highest corner-stone,” after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation,[Ephesians 1:10] and that “rock”—so we must admit—which is read of in Daniel as forecut from a mount, which shall crush and crumble the image of secular kingdoms. Of which second advent of the same (Christ) Daniel has said: “And, behold, as it were a Son of man, ...
Ante-Nicene Fathers, Volume 3, page 465, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Laodiceans. The Proper Designation is to the Ephesians. Recapitulation of All Things in Christ from the Beginning of the Creation. No Room for Marcion's Christ Here. Numerous Parallels Between This Epistle and Passages in the Old Testament. The Prince of the Power of the Air, and the God of This World--Who? Creation and Regeneration the Work of One God. How Christ Has Made the Law Obsolete. A Vain Erasure of Marcion's. The Apostles as Well as the Prophets from the Creator. (HTML)
... that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted. Now, to what god will most suitably belong all those things which relate to “that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate ” (if I may so say, according to the exact meaning of the Greek word) “all things in Christ, both which are in heaven and which are on earth,”[Ephesians 1:9-10] but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all things up to the very first are gathered up in Christ? What ...
Ante-Nicene Fathers, Volume 3, page 472, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance. (HTML)
... time) “vainly puffed up in the fleshly mind, and not holding the Head,” (the apostle) does not in these terms attack the law or Moses, as if it was at the suggestion of superstitious angels that he had enacted his prohibition of sundry aliments. For Moses had evidently received the law from God. When, therefore, he speaks of their “following the commandments and doctrines of men,” he refers to the conduct of those persons who “held not the Head,” even Him in whom all things are gathered together;[Ephesians 1:10] for they are all recalled to Christ, and concentrated in Him as their initiating principle —even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they ...
Ante-Nicene Fathers, Volume 4, page 62, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Connection of These Primeval Testimonies with Christ. (HTML)
CCEL Footnote 603 (In-Text, Margin)
... had not been so, He doubtless recalls to “the beginning” the (law of) the individuity of marriage. And accordingly, those whom God “from the beginning” conjoined, “two into one flesh,” man shall not at the present day separate. The apostle, too, writing to the Ephesians, says that God “had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head” (that is, to the beginning) “things universal in Christ, which are above the heavens and above the earth in Him.”[Ephesians 1:9-10] So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches ...
Ante-Nicene Fathers, Volume 5, page 232, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against Beron and Helix. (HTML)
... suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself.[Ephesians 1:10] He remained therefore, also, after His incarnation, according to nature, God infinite, and more, having the activity proper and suitable to Himself,—an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh ...
Ante-Nicene Fathers, Volume 7, page 102, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. II.—Where wisdom is to be found; why Pythagoras and Plato did not approach the Jews (HTML)
... Persians, that they might become acquainted with their religious rites and institutions (for they suspected that wisdom was concerned with religion), they did not approach the Jews only, in whose possession alone it then was, and to whom they might have gone more easily. But I think that they were turned away from them by divine providence, that they might not know the truth, because it was not yet permitted for the religion of the true God and righteousness to become known to men of other nations.[Ephesians 1:9-10] For God had determined, as the last time drew near, to send from heaven a great leader, who should reveal to foreign nations that which was taken away from a perfidious and ungrateful people. And I will endeavour to discuss the subject in this book, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 257, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
By the Sacrifice of Christ All Things are Restored, and Peace is Made Between Earth and Heaven. (HTML)
CCEL Footnote 1204 (In-Text, Margin)
And, of course, the holy angels, taught by God, in the eternal contemplation of whose truth their happiness consists, know how great a number of the human race are to supplement their ranks, and fill up the full tale of their citizenship. Wherefore the apostle says, that “all things are gathered together in one in Christ, both which are in heaven and which are on earth.”[Ephesians 1:10] The things which are in heaven are gathered together when what was lost therefrom in the fall of the angels is restored from among men; and the things which are on earth are gathered together, when those who are predestined to eternal life are redeemed from their old corruption. And thus, through that single ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 531, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Why God Willed that He Should Be Asked for that Which He Might Give Without Prayer. (HTML)
CCEL Footnote 3591 (In-Text, Margin)
... have redemption through His blood, the forgiveness of sins according to the riches of His grace, which has abounded towards them in all wisdom and prudence; that He might show them the mystery of His will according to His good pleasure which He hath purposed in Him, in the dispensation of the fulness of times to restore all things in Christ which are in heaven and which are in earth; in Him, in whom also we have obtained a lot, being predestinated according to His purpose who worketh all things.”[Ephesians 1:4-11] Against a trumpet of truth so clear as this, what man of sober and watchful faith can receive any human arguments?
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 562, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Life of Constantine with Orations of Constantine and Eusebius. (HTML)
The Oration of Constantine. (HTML)
That God is the Father of the Word, and the Creator of all Things; and that Material Objects could not continue to exist, were their Causes Various. (HTML)
CCEL Footnote 3377 (In-Text, Margin)
... origin, and therefore no beginning, being himself the originator of all things which receive existence. But he who proceeds from him is again united to him; and this separation from and union with him is not local, but intellectual in its character. For this generation was accompanied by no diminution of the Father’s substance (as in the case of generation by seed); but by the determining act of foreknowledge God manifested a Saviour presiding over this sensible world, and all created things therein.[Ephesians 1:10] From hence, then, is the source of existence and life to all things which are within the compass of this world; hence proceed the soul, and every sense; hence those organs through which the sense-perceptions are perfected. What, then, is the object ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 72, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book II (HTML)
Council held at Sardica. (HTML)
From this letter may be learnt the duplicity of the calumniators, and the injustice of the former judges, as well as the soundness of the decrees. These holy fathers have taught us not only truths respecting the Divine nature, but also the doctrine of the Incarnation[Ephesians 1:10].
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 72, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book II (HTML)
Council held at Sardica. (HTML)
From this letter may be learnt the duplicity of the calumniators, and the injustice of the former judges, as well as the soundness of the decrees. These holy fathers have taught us not only truths respecting the Divine nature, but also the doctrine of the Incarnation[Ephesians 1:10].
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 322, 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)
To John the Œconomus. (HTML)
CCEL Footnote 2132 (In-Text, Margin)
Let us, then, not shun the name whereby we enjoy salvation, and whereby all things are made new, as says our teacher himself in his Epistle to the Ephesians,—“According to His good pleasure which He hath purposed in Himself; that in the dispensation of the fulness of time He might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him.”[Ephesians 1:9-10] Let us rather learn from this blessed language how we are bound to glorify our benefactor, by connecting the name of Christ with our God and Father. In his Epistle to the Romans the Apostle says “my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 178, footnote 3 (Image)
Athanasius: Select Writings and Letters
Defence of Dionysius. (De Sententia Dionysii.) (HTML)
De Sententia Dionysii. (Defence of Dionysius.) (HTML)
CCEL Footnote 969 (In-Text, Margin)
... other letters also, but composed a defence of himself upon the suspicious points, and came out clearly as of right opinions. If then his writings are inconsistent, let them not draw him to their side, for on this assumption he is not worthy of credit. But if, when he had written his letter to Ammonius, and fallen under suspicion, he made his defence so as to better what he had previously said, but did so without changing, it must be evident that he wrote the suspected passages in a qualified sense[Ephesians 1:10]. But what is written or done in such a sense men have no business to construe maliciously, or wrest each one to a meaning of his own. For even a physician frequently in accordance with his knowledge applies to the wounds he has to deal with, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 360, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4355 (In-Text, Margin)
... was granted to eat flesh, which had not in the first benediction been allowed. He should know that just as divorce according to the Saviour’s word was not permitted from the beginning, but on account of the hardness of our heart was a concession of Moses to the human race, so too the eating of flesh was unknown until the deluge. But after the deluge, like the quails given in the desert to the murmuring people, the poison of flesh-meat was offered to our teeth. The Apostle writing to the Ephesians[Ephesians 1:10] teaches that God had purposed in the fulness of time to sum up and renew in Christ Jesus all things which are in heaven and in earth. Whence also the Saviour himself in the Revelation of John says, “I am Alpha and Omega, the beginning and the ...