Early Church Fathers Scripture Index : Texts
Philippians 2:9
There are 37 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 504, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XVIII (HTML)
... testimony of Paul to the following effect: “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 was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name.”[Philippians 2:5-9]
Ante-Nicene Fathers, Volume 5, page 167, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Genesis. (HTML)
... as the only begotten Word of God, being God of God, emptied Himself, according to the Scriptures, humbling Himself of His own will to that which He was not before, and took unto Himself this vile flesh, and appeared in the “form of a servant,” and “became obedient to God the Father, even unto death,” so hereafter He is said to be “highly exalted;” and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He “receives the name which is above every name,”[Philippians 2:7-9] according to the word of the blessed Paul. But the matter, in truth, was not a “giving,” as for the first time, of what He had not by nature; far otherwise. But rather we must understand a return and restoration to that which existed in Him at the ...
Ante-Nicene Fathers, Volume 5, page 491, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Advantage of Patience. (HTML)
CCEL Footnote 3638 (In-Text, Margin)
... and the number of all the righteous from the beginning of the world. Let him who hurries, and is too impatient for his revenge, consider that even He Himself is not yet avenged who is the Avenger. God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: “God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath.”[Philippians 2:9-10] And in the Apocalypse the angel withstands John, who wishes to worship him, and says: “See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord.” How great is the Lord Jesus, and how great is His patience, that He ...
Ante-Nicene Fathers, Volume 5, page 521, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... with God, but emptied Himself, taking the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.”[Philippians 2:6-11]
Ante-Nicene Fathers, Volume 5, page 545, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.”[Philippians 2:6-11] Of this same thing in the Gospel according to John: “If I have washed your feet, being your Master and Lord, ye also ought to wash the feet of others. For I have given you an example, that as I have done, ye also should do to others.”
Ante-Nicene Fathers, Volume 5, page 633, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Divine Majesty is in Christ, He Once More Asserts by Other Scriptures. (HTML)
CCEL Footnote 5194 (In-Text, Margin)
... emptied Himself, taking up the form of a servant, being made in the likeness of men; and found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God hath highly exalted Him, and hath given Him a name which is above every name; that in the name of Jesus every knee should be bent, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father?”[Philippians 2:6-11] “Who, although He was in the form of God,” he says. If Christ had been only man, He would have been spoken of as in “the image” of God, not “in the form” of God. For we know that man was made after the image or likeness, not after the form, of God. ...
Ante-Nicene Fathers, Volume 6, page 224, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLVIII. (HTML)
CCEL Footnote 2029 (In-Text, Margin)
... the correct account of the truth, and that Archelaus could have nothing to urge against them; for this was indicated by the commotion which arose among them. But when the crowd of auditors became quiet again, Archelaus made answer in the following manner: No one, truly, shall ever be able to prove himself mightier than the voice of our Lord Jesus Christ, neither is there found any name equal to His, as it is written: “Wherefore God hath exalted Him, and given Him a name which is above every name.”[Philippians 2:9] Nor, again, in the matter of testimony can any one ever be equal to Him; and accordingly I shall simply adduce the testimonies of His own voice in answer to you,—first of all, indeed, with the view of solving those difficulties which have been ...
Ante-Nicene Fathers, Volume 7, page 118, footnote 22 (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. XVII.—Of the superstitions of the Jews, and their hatred against Jesus (HTML)
... circumcise the children of Israel the second time.” He said that this second circumcision would be not of the flesh, as the first was, which the Jews practice even now, but of the heart and spirit, which was delivered by Christ, who was the true Jesus. For the prophet does not say, “And the Lord said unto me,” but “unto Jesus,” that he might show that God was not speaking of him, but of Christ, to whom God was then speaking. For that Jesus represented Christ: for when he was at first called Auses,[Philippians 2:9-10] Moses, foreseeing the future, ordered that he should be called Jesus; that since he had been chosen as the leader of the warfare against Amalek, who was the enemy of the children of Israel, he might both subdue the adversary by the emblem of the ...
Ante-Nicene Fathers, Volume 9, page 373, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Story of Israel Crossing Jordan Under Joshua is Typical of Christian Things, and is Written for Our Instruction. (HTML)
... God is carried in procession by the priests and levites, the people following the ministers of God, it, also, accepting the law of holiness. For Joshua says to the people, “Sanctify yourselves against tomorrow; the Lord will do wonders among you.” And he commands the priests to go before the people with the ark of the covenant, wherein is plainly showed forth the mystery of the Father’s economy about the Son, which is highly exalted by Him who gave the Son this office; “That at the name of Jesus[Philippians 2:9-11] every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This is pointed out by what we find in the book called ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 108, footnote 9 (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)
He Compares the Doctrine of the Platonists Concerning the Λόγος With the Much More Excellent Doctrine of Christianity. (HTML)
CCEL Footnote 509 (In-Text, Margin)
... upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him” from the dead, “and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father;”[Philippians 2:6-11] those books have not. For that before all times, and above all times, Thy only-begotten Son remaineth unchangeably co-eternal with Thee; and that of “His fulness” souls receive, that they may be blessed; and that by participation of the wisdom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 34, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
Diverse Things are Spoken Concerning the Same Christ, on Account of the Diverse Natures of the One Hypostasis [Theanthropic Person]. Why It is Said that the Father Will Not Judge, But Has Given Judgment to the Son. (HTML)
... servant, both acts and suffers, and receives, in that same form of a servant, what the apostle goes on to mention: “He humbled Himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, in the Glory of God the Father:”[Philippians 2:8-11] —whether then the words, “He hath committed all judgment unto the Son,” are said according to this or that mode of speech; it sufficiently appears from this place, that if they were said according to that sense in which it is said, “He hath given to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 64, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist. (HTML)
... worthless; yet that which is signified in both is one and the same. And although the serpent that came from Moses’ rod signified the same thing as Jacob’s stone, yet Jacob’s stone signified something better than did the serpents of the magicians. For as the anointing of the stone signified Christ in the flesh, in which He was anointed with the oil of gladness above His fellows; so the rod of Moses, turned into a serpent, signified Christ Himself made obedient unto death, even the death of the cross.[Philippians 2:9] Whence it is said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life;” just as by gazing on that serpent which was lifted up ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 329, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Holy Spirit and the Mystery of the Trinity. (HTML)
CCEL Footnote 1609 (In-Text, Margin)
... your God,” together with some others of like tenor. Now all these have had a place given them, [certainly] not with the object of signifying an inequality of nature and substance; for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” (unum); and, “He that hath seen me hath seen my Father also;” and, “The Word was God,” for He was not made, inasmuch as “all things were made by Him;” and, “He thought it not robbery to be equal with God:”[Philippians 2:9] together with all the other passages of a similar order. But these statements have had a place given them, partly with a view to that administration of His assumption of human nature (administrationem suscepti hominis), in accordance with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 302, 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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 914 (In-Text, Margin)
... must drink the cup which His Father’s will had given Him. He sets the example of drinking this cup, then hands it to His followers, manifesting thus, both in word and deed, the grace of patience. Therefore God raised Him from the dead, and has given Him a name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and of things in earth, and of things under the earth; and that every tongue should confess that Jesus is Lord, to the glory of God the Father.[Philippians 2:9-11] The patriarchs and prophets, then, have a kingdom in this world, to show that these kingdoms, too, are given and taken away by God: the apostles and martyrs had no kingdom here, to show the superior desirableness of the kingdom of heaven. The ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 262, footnote 4 (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 words of St. Matthew’s Gospel, Chap. iii. 13, 'Then Jesus cometh from Galilee to the Jordan unto John, to be baptized of him.' Concerning the Trinity. (HTML)
CCEL Footnote 1857 (In-Text, Margin)
13. Let us see the Son indeed, and not the Father, rising again, but both the Father and the Son working the resurrection of the Son. The resurrection of the Son is the work of the Father; for it is written, “Wherefore He exalted Him, and gave Him a name which is above every name.”[Philippians 2:9] The Father therefore raised the Son to life again, in exalting, and awakening Him from the dead. And did the Son also raise Himself? Assuredly He did. For He said of the temple, as the figure of His own body, “Destroy this temple, and in three days I will raise it again.” Lastly, as the laying down of life has reference to the Passion, so the taking it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 311, footnote 2 (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. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth, that thou didst hide these things from the wise and understanding,’ etc. (HTML)
CCEL Footnote 2256 (In-Text, Margin)
... alive; and if he confesseth sin he hath undoubtedly risen again from death. Now if he that confesseth sin hath risen again from the dead, who hath raised him? No dead man can raise himself. He only was able to raise Himself, who though His Body was dead, was not dead. For He raised up that which was dead. He raised up Himself, who in Himself was alive, but in His Body that was to be raised was dead. For not the Father only, of whom it was said by the Apostle, “Wherefore God also hath exalted Him,”[Philippians 2:9] raised the Son, but the Lord also raised Himself, that is, His Body. Whence He said, “Destroy this temple, and in three days I will raise it again.” But the sinner is dead, especially he whom the load of sinful habit presseth down, who is buried as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 395, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVII. 1. (HTML)
CCEL Footnote 1696 (In-Text, Margin)
... Christ is in the glory of God the Father.” This is the glorification of our Lord Jesus Christ, that took its commencement from His resurrection. His humility accordingly begins in the apostle’s discourse with the passage where he says, “He emptied Himself, and took upon Him the form of a servant;” and reaches “even to the death of the cross.” But His glory begins with the clause where he says, “Wherefore God also hath exalted Him;” and reaches on to the words, “is in the glory of God the Father.”[Philippians 2:7-11] For even the noun itself, if the language of the Greek codices be examined, from which the apostolic epistles have been translated into Latin, which in the latter is read, glory, is in the former read, δόξα: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 226, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVII (HTML)
CCEL Footnote 2139 (In-Text, Margin)
... Him, hath sent from heaven, and hath raised Him again: but in order that ye may know, that also the Lord Himself hath raised again Himself; both truths are written in Scripture, both that the Father hath raised Him again, and that Himself Himself hath raised again. Hear ye how the Father hath raised Him again: the Apostle saith, “He hath been made,” he saith, “obedient unto death, even the death of the Cross: wherefore God also hath exalted Him, and hath given Him a name which is above every name.”[Philippians 2:8-9] Ye have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh hath raised again. Under the figure of a temple He saith to the Jews, “Destroy this Temple, and in three days I will raise it up.” But the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CX (HTML)
CCEL Footnote 4981 (In-Text, Margin)
... birth and death; Christ assumed this, He was born, He died. “Therefore hath He lifted up His head;” that is, because He was humble, and “became obedient unto death, even the death of the Cross: therefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father.”[Philippians 2:8-11]
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 471, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 6:13-16 (HTML)
CCEL Footnote 1312 (In-Text, Margin)
“Whom no man hath seen nor can see.” As, indeed, no one hath seen the Son, nor can see Him.[Philippians 2:5-11]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 204, footnote 7 (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 1331 (In-Text, Margin)
“And when he says ‘Wherefore God hath also highly exalted Him and given Him a name which is above every name’[Philippians 2:9] he speaks of the temple of the body, not of the Godhead, for the Most High is not exalted, but the flesh of the Most High is exalted, and to the flesh of the Most High He gave a name which is above every name. Nor did the Word of God receive the designation of God as a favour, but His flesh was held divine as well as Himself.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 224, footnote 15 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter I (HTML)
CCEL Footnote 1166 (In-Text, Margin)
... which come to you in sheeps’ clothing, but inwardly they are ravening wolves;’ and by the mouth of His Holy Apostles, ‘Believe not every spirit.’ Such is the method of our adversary’s operations; and of the like nature are all these inventions of heresies, each of which has for the father of its own device the devil, who changed and became a murderer and a liar from the beginning. But being ashamed to profess his hateful name, they usurp the glorious Name of our Saviour ‘which is above every name[Philippians 2:9],’ and deck themselves out in the language of Scripture, speaking indeed the words, but stealing away the true meaning thereof; and so disguising by some artifice their false inventions, they also become the murderers of those whom they have led ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 328, footnote 1 (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)
Texts Explained; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word. (HTML)
... the divine oracles and force on them a misinterpretation, according to their private sense, it becomes necessary to meet them just so far as to vindicate these passages, and to shew that they bear an orthodox sense, and that our opponents are in error. They say then, that the Apostle writes, ‘Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth[Philippians 2:9-10];’ and David, ‘Wherefore God even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’ Then they urge, as something acute: ‘If He was exalted and received grace, on a ‘wherefore,’ and on a ‘wherefore’ He was anointed, He received ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 329, 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)
Texts Explained; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word. (HTML)
... but emptied Himself, taking the form of a servant, being made in the likeness of men. And, being found in fashion as a man, He humbled Himself, becoming obedient to death, even the death of the cross. Wherefore God also highly exalted Him, and gave Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father[Philippians 2:5-11].’ Can anything be plainer and more express than this? He was not from a lower state promoted: but rather, existing as God, He took the form of a servant, and in taking it, was not promoted but humbled Himself. Where then is there here any reward of ...
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[Philippians 2:9],’ 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 4, page 436, footnote 1 (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)
... Word being united to man himself, the Father, regarding Him, vouchsafed to man to be exalted, to have all power and the like; therefore are referred to the Word Himself, and are as if given to Him, all things which through Him we receive. For as He for our sake became man, so we for His sake are exalted. It is no absurdity then, if, as for our sake He humbled Himself, so also for our sake He is said to be highly exalted. So ‘He gave to Him,’ that is, ‘to us for His sake;’ ‘and He highly exalted Him[Philippians 2:9],’ that is, ‘us in Him.’ And the Word Himself, when we are exalted, and receive, and are succoured, as if He Himself were exalted and received and were succoured, gives thanks to the Father, referring what is ours to Himself, and saying, ‘All things, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 99, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Explanation of 'Ungenerate,' and a 'study' of Eternity. (HTML)
... only multiform and patchwork, but also the combination of opposites. The simplicity of the True Faith assumes God to be that which He is, viz., incapable of being grasped by any term, or any idea, or any other device of our apprehension, remaining beyond the reach not only of the human but of the angelic and of all supramundane intelligence, unthinkable, unutterable, above all expression in words, having but one name that can represent His proper nature, the single name of being ‘Above every name[Philippians 2:9] ’; which is granted to the Only-begotten also, because “all that the Father hath is the Son’s.” The orthodox theory allows these words, I mean “Ungenerate,” “Endless,” to be indicative of God’s eternity, but not of His being; so that “Ungenerate” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 12 (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 3606 (In-Text, Margin)
... the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring from on high, that even that Holy Thing that should be born should be called the Son of the Highest,[Philippians 2:9] and that there should be bestowed upon Him a Name which is above every name? And what else can this be than God?—and that every knee should bow to Him That was made of no reputation for us, and That mingled the Form of God with the form of a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 315, footnote 11 (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 3679 (In-Text, Margin)
... soon perceive that not even the Son knows the day or hour otherwise than as the Father does. For what do we conclude from this? That since the Father knows, therefore also does the Son, as it is evident that this cannot be known or comprehended by any but the First Nature. There remains for us to interpret the passage about His receiving commandment, and having kept His Commandments, and done always those things that please Him; and further concerning His being made perfect, and His exaltation,[Philippians 2:9] and His learning obedience by the things which He suffered; and also His High Priesthood, and His Oblation, and His Betrayal, and His prayer to Him That was able to save Him from death, and His Agony and Bloody Sweat and Prayer, and such like ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 11, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In how many ways “Through whom” is used; and in what sense “with whom” is more suitable. Explanation of how the Son receives a commandment, and how He is sent. (HTML)
CCEL Footnote 833 (In-Text, Margin)
... the household of God” through Christ. Is then the confession of the grace wrought by Him to usward a detraction from His glory? Is it not truer to say that the recital of His benefits is a proper argument for glorifying Him? It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty. At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,”[Philippians 2:9] the name of Son, and speaks of true Son, and only begotten God, and Power of God, and Wisdom, and Word. Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 174, 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 IX (HTML)
... pass His own birth out of nothing; but, existing as a living nature and from a living nature, He possesses the power of that nature, and declares the authority of that nature, by bearing witness to His honour, and in His honour to the grace belonging to the birth He received. He pays to the Father the tribute of obedience to the will of Him Who sent Him, but the obedience of humility does not dissolve the unity of His nature: He becomes obedient unto death, but, after death, He is above every name[Philippians 2:8-9].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 280, footnote 14 (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, having a Name which is above every name,[Philippians 2:9] 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 intended with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 470, footnote 1 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3777 (In-Text, Margin)
88. And the first of them said: “Silver and gold have I none.” He glories in poverty as though shunning contamination. “Silver and gold,” he says, “I have none,”—not gold and silver. He knows not their order in value who knows not the use of them. “Silver and gold have I none,” but I have faith. I am rich enough in the Name of Jesus, “which is above every name.”[Philippians 2:9] I have no silver, neither do I require any; I have no gold, neither do I desire it, but I have what you rich men have not, I have what even you would consider to be of more value, and I give it to the poor, namely that I say in the Name of Jesus: “Be strengthened, ye weak hands, and ye feeble knees.”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 49, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Julian, Bishop of Cos. (HTML)
CCEL Footnote 351 (In-Text, Margin)
... Jesus,” in whom dwelt “the fulness of the Godhead bodily:” because it was the assumed (nature) not the Assuming (nature) which was raised, because God “exalted Him and gave Him the Name which is above every name: that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ the Lord is in the glory of God the Father[Philippians 2:9-11].”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 94, footnote 1 (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 542 (In-Text, Margin)
... likeness of men, and being found in fashion as a man He humbled Himself, being made obedient even unto death, the death of the cross. For which reason God also exalted Him, and gave Him a name which is above every name: that in the name of Jesus every knee may bow of things in heaven, of things on the earth, and of things under the earth, and that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father[Philippians 2:6-11].”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 185, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Resurrection, II. (HTML)
CCEL Footnote 1120 (In-Text, Margin)
... class="sc">God, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men and found in fashion as a man. Wherefore God also exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow of things in heaven, of things on earth, and of things below, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father[Philippians 2:5-11].” If, he says, you understand “the mystery of great godliness,” and remember what the Only-begotten Son of God did for the salvation of mankind, “have that mind in you which was also in Christ Jesus,” Whose humility is not to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 396, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Persecution. (HTML)
CCEL Footnote 1125 (In-Text, Margin)
... they saw him coming and plotted to kill him; and when His Father sent Jesus to visit His brethren, they said:— This is the heir; come, let us kill him. His brethren cast Joseph into the pit; and His brethren brought down Jesus into the abode of the dead. Joseph ascended from the pit and Jesus arose from the abode of the dead. Joseph, after he arose from the pit, had authority over his brethren; and after Jesus arose from the abode of the dead, His Father gave Him a great and excellent name,[Philippians 2:9] that His brethren should serve Him, and His enemies be put beneath His feet. After that Joseph was made known to his brethren, they were abashed and feared and were amazed at his greatness; and when Jesus shall come at the last time, when He shall ...