Early Church Fathers Scripture Index : Texts
Ephesians 1:20
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 465, footnote 18 (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)
... moreover, the blindness of the people is offensive: “And who is blind, but my servants?…yea, the servants of God have become blind.” In His gift, too, are “the riches (of the glory) of His inheritance in the saints,” who promised such an inheritance in the call of the Gentiles: “Ask of me, and I will give Thee the heathen for Thine inheritance.” It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”[Ephesians 1:19-22] —even the same who said: “Sit Thou on my right hand, until I make Thine enemies Thy footstool.” For in another passage the Spirit says to the Father concerning the Son: “Thou hast put all things under His feet.” Now, if from all these facts which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 132, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm in Connection with the Happy Conversion of Alypius. He is Troubled with Toothache. (HTML)
CCEL Footnote 722 (In-Text, Margin)
9. I alternately quaked with fear, and warmed with hope, and with rejoicing in Thy mercy, O Father. And all these passed forth, both by mine eyes and voice, when Thy good Spirit, turning unto us, said, O ye sons of men, how long will ye be slow of heart? “How long will ye love vanity, and seek after leasing?” For I had loved vanity, and sought after leasing. And Thou, O Lord, hadst already magnified Thy Holy One, raising Him from the dead, and setting Him at Thy right hand,[Ephesians 1:20] whence from on high He should send His promise, the Paraclete, “the Spirit of Truth.” And He had already sent Him, but I knew it not; He had sent Him, because He was now magnified, rising again from the dead, and ascending into heaven. For till then “the Holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 179, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
What May Be Discovered to Him by God. (HTML)
CCEL Footnote 1096 (In-Text, Margin)
... any times. O blessed one,—if any such there be,—in clinging unto Thy Blessedness; blest in Thee, its everlasting Inhabitant and its Enlightener! Nor do I find what the heaven of heavens, which is the Lord’s, can be better called than Thine house, which contemplateth Thy delight without any defection of going forth to another; a pure mind, most peacefully one, by that stability of peace of holy spirits, the citizens of Thy city “in the heavenly places,” above these heavenly places which are seen.[Ephesians 1:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 29, footnote 10 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 205 (In-Text, Margin)
... been destroyed by the Jews, and carried it into heaven, how is not the form of the servant glorified through the form of God? For if being originally and by nature mortal it was made immortal through its union with God the Word, it therefore received what it had not; and after receiving what it had not, and being glorified, it is glorified by Him who gave. Wherefore also the Apostle exclaims, “According to the working of His mighty power which he wrought in Christ when He raised Him from the dead.”[Ephesians 1:19-20]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 494, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book I (HTML)
As to the passage “Far above all rule and authority &c.” (HTML)
23. I will deal shortly with the second passage which my brother tells me has been marked for blame, because the complaint is exceedingly frivolous, and bears on its face its calumnious character. The passage[Ephesians 1:20-21] is that in which Paul declares that God “made him to sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this world but also in that which is to come.” After stating various expositions which have been given, I came to the offices of the ministers of God, and spoke of the principalities and powers, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 556, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 32 (HTML)
CCEL Footnote 3387 (In-Text, Margin)
... Lord, according to the flesh He was the Son, of David. Whence also the Lord Himself says in another place, “Verily I say unto you, henceforth ye shall see the Son of Man sitting at the right hand of the power of God.” And the Apostle Peter says of Christ, “Who is on the right hand of God, seated in the heavens.” And Paul also, writing to the Ephesians, “According to the working of the might of His power, which He wrought in Christ, when He raised Him from the dead, and seated Him on His right hand.”[Ephesians 1:19-20]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 435, 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 IV (HTML)
When the Word and Son hungered, wept, and was wearied, He acted as our Mediator, taking on Him what was ours, that He might impart to us what was His. (HTML)
6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand[Ephesians 1:20],’ and the like, we must say that our Lord, being Word and Son of God, bore a body, and became Son of Man, that, having become Mediator between God, and men, He might minister the things of God to us, and ours to God. When then He is said to hunger and weep and weary, and to cry Eloi, Eloi, which are our human affections, He receives them from us and offers to the Father, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 102, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1800 (In-Text, Margin)
... accordance with which the Apostle Peter also writes, By the Resurrection of Jesus Christ, who is on the right hand of God, having gone into heaven. And the Apostle Paul, writing to the Romans, says, It is Christ that died, yea rather, that is risen again, who is even at the right hand of God. And charging the Ephesians, he thus speaks, According to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand[Ephesians 1:19-20]; and the rest. And the Colossians he taught thus, If ye then be risen with Christ, seek the things above, where Christ is seated at the right hand of God. And in the Epistle to the Hebrews he says, When He had made purification of our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 207, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter V. The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust. (HTML)
41. Seeing, then, that the heretic says that Christ is unlike His Father, and seeks to maintain this by force of subtle disputation, we must cite the Scripture: “Take heed that no man make spoil of you by philosophy and vain deceit, according to the tradition of men, and after the rudiments of this world, not according to Christ; for in Him dwelleth all the fulness of Godhead in bodily shape.”[Ephesians 1:20-22]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 237, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XII. Do the Catholics or the Arians take the better course to assure themselves of the favour of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being shown that when the Son is invited by the Father to sit at His right hand, no subjection is intended to be signified--nor yet any preferment, in that the Son sits at the Father's right hand. The truth of the Trinity of Persons in God, and of the Unity of their Nature, is shown to be proved by the angelic Trisagion. (HTML)
103. “But,” you object, “the Father said. ” Good, hear now a passage where the Father doth not speak, and the Son prophesies: “Hereafter ye shall see the Son of Man sitting at the right hand of power.” This He said with regard to taking back to Himself His body—to Him[Ephesians 1:20] the Father said: “Sit Thou at My right hand.” If indeed you ask of the eternal abode of the Godhead, He said—when Pilate asked Him whether He were the King of the Jews—“For this I was born.” And so indeed the Apostle shows that it is good for us to believe that Christ sitteth at the right hand of God, not by command, nor of any boon, but as God’s most dearly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 307, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XV. He briefly takes up again the same points of dispute, and shrewdly concludes from the unity of the divine power in the Father and the Son, that whatever is said of the subjection of the Son is to be referred to His humanity alone. He further confirms this on proof of the love, which exists alike in either. (HTML)
184. Learn now how He receives all things in subjection according to the flesh, as it is written: “Who wrought in Christ, raising Him from the dead, and setting Him at His own right hand in the heavenly places, above principality and power and might and dominion and every name that is named not only in this world, but also in that which is to come; and hath put all things under His feet.”[Ephesians 1:20-21] According to the flesh then all things are given to Him in subjection; according to which also He was raised from the dead, both in His human soul and His rational subjection.
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].”