Early Church Fathers Scripture Index : Texts

Ephesians 1:17

There are 12 footnotes for this reference.

Ante-Nicene Fathers, Volume 3, page 465, footnote 12 (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)
CCEL Footnote 5960 (In-Text, Margin)

... promise.” Of what promise? That which was made through Joel: “In the last days will I pour out of my Spirit upon all flesh,” that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, “the Father of glory” is He whose Christ, when ascending to heaven, is celebrated as “the King of Glory” in the Psalm: “Who is this King of Glory? the Lord of Hosts, He is the King of Glory.” From Him also is besought “the spirit of wisdom,”[Ephesians 1:17] at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. He likewise will grant “the enlightenment of the eyes of the understanding,” who has also enriched our natural eyes with light; to whom, moreover, the ...

Ante-Nicene Fathers, Volume 3, page 625, footnote 11 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Against Praxeas. (HTML)

Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of Jesus Christ According to St. Paul, Who Agrees with Other Sacred Writers. (HTML)
CCEL Footnote 8172 (In-Text, Margin)

... the earth stood up, and the rulers were gathered together against the Lord and against His Christ,” that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,” the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”[Ephesians 1:17] He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts. And once for all, that we may not wander through every passage, He “who raised up Christ from the dead, and is also to raise up our mortal bodies,” must ...

Ante-Nicene Fathers, Volume 9, page 456, footnote 3 (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 XII. (HTML)
The Answer of Peter. (HTML)
CCEL Footnote 5619 (In-Text, Margin)

... being pronounced blessed as he was, because that the grounds on which he was pronounced blessed apply also to us, by reason of the fact that flesh and blood have not revealed to us with regard to Jesus that He is Christ, the Son of the living God, but the Father in heaven, from the very heavens, that our citizenship may be in heaven, revealing to us the revelation which carries up to heaven those who take away every veil from the heart, and receive “the spirit of the wisdom and revelation” of God.[Ephesians 1:17] And if we too have said like Peter, “Thou art the Christ, the Son of the living God,” not as if flesh and blood had revealed it unto us, but by light from the Father in heaven having shone in our heart, we become a Peter, and to us there might be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 535, footnote 2 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)

Homily XXVII on Rom. xiv. 25-27. (HTML)

CCEL Footnote 1625 (In-Text, Margin)

... a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.”[Ephesians 1:17]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 208, footnote 1 (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 Unconfounded. (HTML)
CCEL Footnote 1357 (In-Text, Margin)

... Father, not of the visible creation, but of the Word. For He was of two-fold nature. Wherefore the one belongs absolutely to both, but the other not absolutely. For He is absolutely our God, but not absolutely our Father. And it is this conjunction of names which gives rise to the error of heretics. A proof of this lies in the fact that when natures are distinguished in thought, there is a distinction in names. Listen to the words of Paul. ‘The God of our Lord Jesus Christ, The Father of Glory,’[Ephesians 1:17] —of Christ He is God, of glory Father, and if both are one this is so not by nature but by conjunction. What can be plainer than this? Fifthly let it be said that He receives life, authority, inheritance of nations, power over all flesh, glory, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 455, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)

The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)

Book I (HTML)
Jerome's complaint of new doctrines may be retorted on himself. (HTML)
CCEL Footnote 2886 (In-Text, Margin)

“The words which he uses “In the knowledge of him”[Ephesians 1:17] some interpret by recalling that between γνωσις and ᾽επίγνωσις (Gnosis and Epignosis) that is, between knowing and recognition there is this difference, that Knowing has reference to things which we did not know before and have since begun to know, while Recognition has to do with those things which we afterwards remember. Our souls, then, they say, have a kind of apprehension of a former life, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 125, footnote 15 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Continuation of the Discourse on the Holy Ghost. (HTML)

CCEL Footnote 2122 (In-Text, Margin)

... Scriptures.[Ephesians 1:17]. He is also called the Spirit of promise, as the same Paul says, In whom ye also after that ye believed, were sealed with the Holy Spirit of promise. He is also called the Spirit of grace, as when he says again, And hath done despite to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 143, footnote 2 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)

CCEL Footnote 2355 (In-Text, Margin)

... done, but according to His mercy He saved us, through the washing of regeneration, and the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace, we might be made heirs, according to hope, of eternal life. And may God Himself the Father of our Lord Jesus Christ, the Father of glory, give unto you a spirit of wisdom and revelation in the knowledge of Himself, the eyes of your understanding being enlightened[Ephesians 1:17-18], and may He ever keep you in good works, and words, and thoughts; to Whom be glory, honour, and power, through our Lord Jesus Christ, with the Holy Ghost, now and ever, and unto all the endless ages of eternity. Amen.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 312, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)

CCEL Footnote 3627 (In-Text, Margin)

... their use in respect of us. For with respect to us God is properly our God, but not properly our Father. And this is the cause of the error of the Heretics, namely the joining of these two Names, which are interchanged because of the Union of the Natures. And an indication of this is found in the fact that wherever the Natures are distinguished in our thoughts from one another, the Names are also distinguished; as you hear in Paul’s words, “The God of our Lord Jesus Christ, the Father of Glory.”[Ephesians 1:17] The God of Christ, but the Father of glory. For although these two terms express but one Person, yet this is not by a Unity of Nature, but by a Union of the two. What could be clearer?

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 38, footnote 6 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That the word “in,” in as many senses as it bears, is understood of the Spirit. (HTML)

CCEL Footnote 1233 (In-Text, Margin)

... Holy Spirit perfects rational beings, completing their excellence, He is analogous to Form. For he, who no longer “lives after the flesh,” but, being “led by the Spirit of God,” is called a Son of God, being “conformed to the image of the Son of God,” is described as spiritual. And as is the power of seeing in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore also Paul prays for the Ephesians that they may have their “eyes enlightened” by “the Spirit of wisdom.”[Ephesians 1:17-18] And as the art in him who has acquired it, so is the grace of the Spirit in the recipient ever present, though not continuously in operation. For as the art is potentially in the artist, but only in operation when he is working in accordance with ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 208, footnote 1 (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 XI (HTML)
CCEL Footnote 1248 (In-Text, Margin)

... occasion for irreverence. God is His God but not as possessing a different order of divinity from His. He was begotten God of the Father, and born a servant by the Dispensation: and so God is His Father because He is God of God, and God is His God, because He is flesh of the Virgin. All this the Apostle confirms in one short and decisive sentence, Making mention of you in my prayers that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation[Ephesians 1:16-17]. When he speaks of Him as Jesus Christ, he mentions His God: when his theme is the glory of Christ, he calls God His Father. To Christ, as having glory, God is Father: to Christ, as being Jesus, God is God. For the angel, when speaking of Christ the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 59, footnote 3 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Letters. (HTML)

To the Clergy and People of the City of Constantinople. (HTML)
CCEL Footnote 387 (In-Text, Margin)

... greatness of His power in us, who believed according to the working of His mighty power which he has wrought in Christ, raising Him from the dead, and setting Him at His right hand in heavenly places above every principality, and power, and strength, and dominion, and every name which is named not only in this age, but also in that which is to come: and hath put all things under His feet, and given Him to be the head over all the Church which is His body, and the fulness of Him Who filleth all in all[Ephesians 1:15-23].”

Online Dictionary & Commentary of Early Church Beliefs