Early Church Fathers Scripture Index : Texts

Colossians 1:16

There are 75 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 108, footnote 3 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Tarsians (HTML)

Chapter IV.—Continuation. (HTML)

CCEL Footnote 1193 (In-Text, Margin)

... of God, and He that was crucified was “the first-born of every creature,” and God the Word, who also created all things. For says the apostle, “There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things.” And again, “For there is one God, and one Mediator between God and man, the man Christ Jesus;” and, “By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist.”[Colossians 1:16-17]

Ante-Nicene Fathers, Volume 1, page 145, footnote 11 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Barnabas (HTML)

The Epistle of Barnabas (HTML)

Chapter XII.—The cross of Christ frequently announced in the Old Testament. (HTML)

CCEL Footnote 1620 (In-Text, Margin)

... the people. When, therefore, they were come together, they besought Moses that he would offer sacrifice in their behalf, and pray for their recovery. And Moses spake unto them, saying, “When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored.” And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things.[Colossians 1:16] What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son of Nave? This ...

Ante-Nicene Fathers, Volume 1, page 321, footnote 7 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book I (HTML)

Chapter IV.—Account given by the heretics of the formation of Achamoth; origin of the visible world from her disturbances. (HTML)

CCEL Footnote 2722 (In-Text, Margin)

... had with difficulty escaped from them, she turned herself to supplicate the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to her the Paraclete, that is, the Saviour. This being was endowed with all power by the Father, who placed everything under his authority, the Æons doing so likewise, so that “by him were all things, visible and invisible, created, thrones, divinities, dominions.”[Colossians 1:16] He then was sent to her along with his contemporary angels. And they related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired ...

Ante-Nicene Fathers, Volume 2, page 47, footnote 2 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

The Pastor of Hermas (HTML)

Book Third.—Similitudes (HTML)

Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)

CCEL Footnote 360 (In-Text, Margin)

“First of all, sir,” I said, “explain this to me: What is the meaning of the rock and the gate?” “This rock,” he answered, “and this gate are the Son of God.” “How, sir?” I said; “the rock is old, and the gate is new.” “Listen,” he said, “and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation:[Colossians 1:15-16] for this reason is He old.” “And why is the gate new, sir?” I said. “Because,” he answered, “He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God. You saw,” he said, “that those stones ...

Ante-Nicene Fathers, Volume 3, page 283, footnote 1 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Five Books Against Marcion. (HTML)

Book I. Wherein is described the god of Marcion. He is shown to be utterly wanting in all the attributes of the true God. (HTML)

Marcion Assumes the Existence of Two Gods from the Antithesis Between Things Visible and Things Invisible. This Antithetical Principle in Fact Characteristic of the Works of the Creator, the One God--Maker of All Things Visible and Invisible. (HTML)

CCEL Footnote 2522 (In-Text, Margin)

... claim the invisible for their own, (the supreme) God. But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one’s assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes[Colossians 1:16] the invisible creation, when we come to examine him. At present (we withhold his testimony), for we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures ...

Ante-Nicene Fathers, Volume 3, page 512, footnote 15 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Against the Valentinians. (HTML)

Achamoth Purified from All Impurities of Her Passion by the Paraclete, Acting Through Soter, Who Out of the Above-Mentioned Impurities Arranges Matter, Separating Its Evil from the Better Qualities. (HTML)

CCEL Footnote 6791 (In-Text, Margin)

She, too, resorts to prayers, after the manner of her mother. But Christ, Who now felt a dislike to quit the Pleroma, appoints the Paraclete as his deputy. To her, therefore, he despatches Soter, (who must be the same as Jesus, to whom the Father imparted the supreme power over the whole body of the Æons, by subjecting them all to him, so that “by him,” as the apostle says, “all things were created”[Colossians 1:16]), with a retinue and cortege of contemporary angels, and (as one may suppose) with the dozen fasces. Hereupon Achamoth, being quite struck with the pomp of his approach, immediately covered herself with a veil, moved at first with a dutiful feeling of veneration and modesty; but afterwards she ...

Ante-Nicene Fathers, Volume 4, page 262, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book I (HTML)

On Incorporeal and Corporeal Beings. (HTML)

CCEL Footnote 2048 (In-Text, Margin)

... beginning with God. All things were made by Him, and without Him was nothing made.” The Apostle Paul, moreover, describing created things by species and numbers and orders, speaks as follows, when showing that all things were made through Christ: “And in Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and in Him: and He is before all, and He is the head.”[Colossians 1:16-18] He therefore manifestly declares that in Christ and through Christ were all things made and created, whether things visible, which are corporeal, or things invisible, which I regard as none other than incorporeal and spiritual powers. But of those ...

Ante-Nicene Fathers, Volume 4, page 281, footnote 6 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On the Incarnation of Christ. (HTML)

CCEL Footnote 2142 (In-Text, Margin)

... Mediator, whom the Apostle Paul styles the “first-born of every creature.” Seeing, moreover, those declarations regarding His majesty which are contained in holy Scripture, that He is called the “image of the invisible God, and the first-born of every creature,” and that “in Him were all things created, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by Him, and in Him: and He is before all things, and by Him all things consist,”[Colossians 1:16-17] who is the head of all things, alone having as head God the Father; for it is written, “The head of Christ is God;” seeing clearly also that it is written, “No one knoweth the Father, save the Son, nor doth any one know the Son, save the Father” ...

Ante-Nicene Fathers, Volume 4, page 290, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On the World and the Movements of Rational Creatures, Whether Good or Bad; And on the Causes of Them. (HTML)

CCEL Footnote 2230 (In-Text, Margin)

4. Seeing, then, that all things which have been created are said to have been made through Christ, and in Christ, as the Apostle Paul most clearly indicates, when he says, “For in Him and by Him were all things created, whether things in heaven or things on earth, visible and invisible, whether they be thrones, or powers, or principalities, or dominions; all things were created by Him, and in Him;”[Colossians 1:16] and as in his Gospel John indicates the same thing, saying, “In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God: all things were made by Him; and without Him was not anything made;” and as in the Psalm also it is written, “In ...

Ante-Nicene Fathers, Volume 4, page 377, footnote 9 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

IV (HTML)

Sections 24-End translated from the Latin. (HTML)

CCEL Footnote 2972 (In-Text, Margin)

30. Having, then, briefly restated these points regarding the nature of the Trinity, it follows that we notice shortly this statement also, that “by the Son” are said to be created “all things that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all, and all things consist by Him, who is the Head.”[Colossians 1:16-18] In conformity with which John also in his Gospel says: “All things were created by Him; and without Him was not anything made.” And David, intimating that the mystery of the entire Trinity was (concerned) in the creation of all things, says: “By the Word of the

Ante-Nicene Fathers, Volume 5, page 252, footnote 5 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)

A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)

Section XXXIX. (HTML)

CCEL Footnote 1993 (In-Text, Margin)

... for his deeds, whether good or bad. With all men each one’s actions shall environ him, whether he be good or evil. For the powers of the heavens shall be shaken, and fear and trembling shall consume all things, both heaven and earth and things under the earth. And every tongue shall confess Him openly, and shall confess Him who comes to judge righteous judgment, the mighty God and Maker of all things. Then with fear and astonishment shall come angels, thrones, powers, principalities, dominions,[Colossians 1:16] and the cherubim and seraphim with their many eyes and six wings, all crying aloud with a mighty voice, “Holy, holy, holy is the Lord of hosts, omnipotent; the heaven and the earth are full of Thy glory.” And the King of kings and Lord of lords, the ...

Ante-Nicene Fathers, Volume 5, page 253, footnote 11 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)

A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)

Section XLIII. (HTML)

CCEL Footnote 2008 (In-Text, Margin)

... when saw we Thee a stranger, and took Thee in? Thou Friend of man, when saw we Thee sick or in prison, and came unto Thee? Thou art the ever-living One. Thou art without beginning, like the Father, and co-eternal with the Spirit. Thou art He who made all things out of nothing. Thou art the prince of the angels. Thou art He at whom the depths tremble. Thou art He who is covered with light as with a garment. Thou art He who made us, and fashioned us of earth. Thou art He who formed things invisible.[Colossians 1:16] From Thy presence the whole earth fleeth away, and how have we received hospitably Thy kingly power and lordship?

Ante-Nicene Fathers, Volume 5, page 622, footnote 6 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

That the Same Truth is Proved from the Sacred Writings of the New Covenant. (HTML)

CCEL Footnote 5099 (In-Text, Margin)

... as of the only begotten of the Father, full of grace and truth.” For, moreover, “His name is called the Word of God,” and not without reason. “My heart has emitted a good word;” which word He subsequently calls by the name of the King inferentially, “I will tell my works to the King.” For “by Him were made all the works, and without Him was nothing made.” “Whether,” says the apostle, “they be thrones or dominations, or powers, or mights, visible things and invisible, all things subsist by Him.”[Colossians 1:16] Moreover, this is that word which came unto His own, and His own received Him not. For the world was made by Him, and the world knew Him not.” Moreover, this Word “was in the beginning with God, and God was the Word.” Who then can doubt, when in the ...

Ante-Nicene Fathers, Volume 6, page 293, footnote 7 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Alexander of Alexandria. (HTML)

Epistles on the Arian Heresy and the Deposition of Arius. (HTML)

To Alexander, Bishop of the City of Constantinople. (HTML)

CCEL Footnote 2419 (In-Text, Margin)

... the Scripture speaks falsely according to them, which calls Him “the First-born of every creature.” Conformable to which, that which the majestically-speaking Paul says of Him: “Whom He hath appointed heir of all things. By whom also He made the worlds. But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things.”[Colossians 1:16-17]

Ante-Nicene Fathers, Volume 9, page 331, footnote 5 (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 II. (HTML)

Heracleon's View that the Logos is Not the Agent of Creation. (HTML)

CCEL Footnote 4697 (In-Text, Margin)

... agent,” taking the “through whom” in this sense, “but another made them, the Logos Himself being the operating agent.” This is not a suitable occasion for the proof that it was not the demiurge who became the servant of the Logos and made the world; but that the Logos became the servant of the demiurge and formed the world. For, according to the prophet David, “God spake and they came into being, He commanded and they were created.” For the unbegotten God commanded the first-born of all creation,[Colossians 1:15-16] and they were created, not only the world and what is therein, but also all other things, whether thrones or dominions or principalities or powers, for all things were made through Him and unto Him, and He is before all things.”

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 184, footnote 2 (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)

He Discusses Whether Matter Was from Eternity, or Was Made by God. (HTML)

CCEL Footnote 1142 (In-Text, Margin)

... formless matter was created by God, the God of whom are all things, very good; for, as we say that that is a greater good which is created and formed, so we acknowledge that that is a minor good which is capable of creation and form, but yet good. But yet the Scripture hath not declared that God made this formlessness, any more than it hath declared many other things; as the ‘Cherubim,’ and ‘Seraphim,’ and those of which the apostle distinctly speaks, ‘Thrones,’ ‘Dominions,’ ‘Principalities,’ ‘Powers,’[Colossians 1:16] all of which it is manifest God made. Or if in that which is said, ‘He made heaven and earth,’ all things are comprehended, what do we say of the waters upon which the Spirit of God moved? For if they are understood as incorporated in the word ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 28, 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)

All are Sometimes Understood in One Person. (HTML)

CCEL Footnote 107 (In-Text, Margin)

... will not therefore depart when the Father and the Son come, but will be in the same abode with them eternally; because neither will He come without them, nor they without Him. But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.[Colossians 1:16]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 59, footnote 1 (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)

God Uses All Creatures as He Will, and Makes Visible Things for the Manifestation of Himself. (HTML)

CCEL Footnote 366 (In-Text, Margin)

... will. But as the more gross and inferior bodies are governed in due order by the more subtle and powerful ones, so all bodies are governed by the living spirit; and the living spirit devoid of reason, by the reasonable living spirit; and the reasonable living spirit that makes default and sins, by the living and reasonable spirit that is pious and just; and that by God Himself, and so the universal creature by its Creator, from whom and through whom and in whom it is also created and established.[Colossians 1:16] And so it comes to pass that the will of God is the first and the highest cause of all corporeal appearances and motions. For nothing is done visibly or sensibly, unless either by command or permission from the interior palace, invisible and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 256, footnote 10 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

We Have No Certain Knowledge of the Organization of the Angelic Society. (HTML)

CCEL Footnote 1197 (In-Text, Margin)

... called archangels; and whether the archangels are the same as those called hosts, so that the expression, “Praise ye Him, all His angels: praise ye Him, all His hosts,” is the same as if it had been said, “Praise ye Him, all His angels: praise ye Him, all His archangels;” and what are the various significations of those four names under which the apostle seems to embrace the whole heavenly company without exception, “whether they be thrones, or dominions, or principalities, or powers:”[Colossians 1:16] —let those who are able answer these questions, if they can also prove their answers to be true; but as for me, I confess my ignorance. I am not even certain upon this point: whether the sun, and the moon, and all the stars, do not form part of this ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 396, footnote 5 (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. 1–5. (HTML)

CCEL Footnote 1701 (In-Text, Margin)

... the whole by a part; as, on the other hand, the whole man is signified by the superior part, when the apostle says, “Let every soul be subject to the higher powers.” For what else did He mean by “every soul,” save every man? And this, therefore, that power over all flesh was given to Christ by the Father, is to be understood in respect of His humanity; for in respect of His Godhead all things were made by Himself, and in Him were created all things in heaven and in earth, visible and invisible.[Colossians 1:16] “As,” then, He says, “Thou hast given Him power over all flesh,” so may Thy Son glorify Thee, in other words, make Thee known to all flesh whom Thou hast given Him. For Thou hast so given, “that He should give eternal life to all that Thou hast ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 115, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXIX (HTML)

CCEL Footnote 1054 (In-Text, Margin)

12. For He, “by whom all things were made,”[Colossians 1:16] hath built “mansions” for all of us: thither He would have that which we have go before us; that we may not lose it on earth. When, however, you have kept them on earth, tell me for whom you are to “gather them together”? You have children: add one more to their number; and give something to Christ also. “He is disquieted in vain.”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 116, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXIX (HTML)

CCEL Footnote 1059 (In-Text, Margin)

... now, I am not perfect, “I have not yet apprehended.” “For it is by hope that we are saved; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Therefore he says: “And now what wait I for? Is it not for the Lord?” He is my expectation, who hath given me all those things, that I might despise them. He will give unto me Himself also, even He who is above all, and “by whom all things were made,”[Colossians 1:16] and by whom I was made amongst all; even He, the Lord, is my Expectation! You see Idithun, brethren, you see in what way he waiteth for Him! Let no man therefore call himself perfect here; he deceives and imposes upon himself; he is beguiling ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 146, footnote 15 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLV (HTML)

CCEL Footnote 1379 (In-Text, Margin)

... were made,” and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, “Principalities, Thrones, Dominions, and Powers.”[Colossians 1:16] All were made by Him. How then were these good things made? Because there was “uttered forth ‘a good Word,’” by which they were to be made.…

Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 82, footnote 1 (Image)

Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)

Homilies on Ephesians. (HTML)

Ephesians 3:8-11 (HTML)

CCEL Footnote 258 (In-Text, Margin)

It seems necessary to state what are meant by “families.” (πατριαί) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,”[Colossians 1:16] he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, “the family of Amattari:” (1 Sam. x. 21. See Septuagint.) or else that it is from Him from whom earthly fathers have their name of father.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 37, footnote 10 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

The Ecclesiastical History of Theodoret. (HTML)

Book I (HTML)

The Epistle of Alexander, Bishop of Alexandria to Alexander, Bishop of Constantinople. (HTML)

CCEL Footnote 278 (In-Text, Margin)

... Scripture which declares Him to be ‘the firstborn of every creature.’ In consonance with this doctrine, Paul with his usual mighty voice cries concerning Him; ‘ whom He hath appointed heir of all things, by whom also He made the worlds ’ ‘ For by Him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him and for Him: and He is before all things[Colossians 1:16-17] ’ Since the hypothesis implied in the phrase ‘out of the non-existent’ is manifestly impious, it follows that the Father is always Father. And He is Father from the continual presence of the Son, on account of whom He is called Father. And the Son ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 208, footnote 6 (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 1362 (In-Text, Margin)

... Mary converses with brothers, but the only begotten has no brothers, for how could the name of only begotten be preserved among brothers? And the same Christ that said ‘God is a spirit’ says to His disciples ‘Handle me,’ to shew that the human nature only can be handled and that the divine is intangible; and He that said ‘I go’ indicates removal from place to place, while He that comprehends all things and ‘by Whom,’ as says the Apostle, ‘all things were created and by Whom all things consist,’[Colossians 1:16-17] had among all existing things nothing without and beyond Himself which can stand to Him in the relation of motion or removal.”

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 545, footnote 2 (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 5 (HTML)

CCEL Footnote 3265 (In-Text, Margin)

God is called because He possesses rule and dominion over all things. But the Father possesses all things by His Son, as the Apostle says, “By Him were created all things, visible and invisible, whether they be thrones, or dominions, or principalities, or powers.”[Colossians 1:16] And again, writing to the Hebrews, he says, “By Him also He made the worlds,” and “He appointed Him heir of all things.” By “appointed” we are to understand “generated.” Now if the Father made the worlds by Him, and all things were created by Him, and He is heir of all things, then by Him He possesses rule also over all things. Because, as light is born of light, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 26, footnote 6 (Image)

Athanasius: Select Writings and Letters

Against the Heathen. (Contra Gentes.) (HTML)

Contra Gentes. (Against the Heathen.) (HTML)

Part III (HTML)

The Presence of the Word in nature necessary, not only for its original Creation, but also for its permanence. (HTML)

CCEL Footnote 170 (In-Text, Margin)

... enabled to abide alway securely. For it partakes of the Word Who derives true existence from the Father, and is helped by Him so as to exist, lest that should come to it which would have come but for the maintenance of it by the Word,—namely, dissolution,—“for He is the Image of the invisible God, the first-born of all Creation, for through Him and in Him all things consist, things visible and things invisible, and He is the Head of the Church,” as the ministers of truth teach in their holy writings[Colossians 1:15-18].

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 29, footnote 4 (Image)

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 382, footnote 16 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)

CCEL Footnote 2633 (In-Text, Margin)

... should say that the attribute of being Only-begotten has justly the preference in the instance of the Word, in that there is no other Word, or other Wisdom, but He alone is very Son of the Father. Moreover, as was before said, not in connection with any reason, but absolutely it is said of Him, ‘The Only-begotten Son which is in the bosom of the Father;’ but the word ‘First-born’ has again the creation as a reason in connection with it, which Paul proceeds to say, ‘for in Him all things were created[Colossians 1:16].’ But if all the creatures were created in Him, He is other than the creatures, and is not a creature, but the Creator of the creatures.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 491, footnote 3 (Image)

Athanasius: Select Writings and Letters

Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)

CCEL Footnote 3732 (In-Text, Margin)

... use of the saints, give us free authority for the use of the formula: wherefore one would not be wrong in treating the thing made as corresponding to the maker, and the thing created to the creator.” Of what product of making or of creation does he speak, as having naturally the relation expressed in its name towards its maker and creator? If of those we contemplate in the creation, visible and invisible (as Paul recounts, when he says that by Him all things were created, visible and invisible)[Colossians 1:16], so that this relative conjunction of names has a proper and special application, that which is made being set in relation to the maker, that which is created to the creator,—if this is his meaning, we agree with him. For in fact, since the Lord is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 73, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pammachius. (HTML)

CCEL Footnote 1127 (In-Text, Margin)

“Vanity of vanities,” says the Preacher, “all is vanity.” But if all created things are good, as being the handiwork of a good Creator, how comes it that all things are vanity? If the earth is vanity, are the heavens vanity too?—and the angels, the thrones, the dominations, the powers, and the rest of the virtues?[Colossians 1:16] No; if things which are good in themselves as being the handiwork of a good Creator are called vanity, it is because they are compared with things which are better still. For example, compared with a lamp, a lantern is good for nothing; compared with a star, a lamp does not shine at all; the brightest star pales before the moon; put the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 20, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Ten Points of Doctrine. (HTML)

CCEL Footnote 655 (In-Text, Margin)

... another of the body; a doctrine at once absurd and impious. For how can a man become the one servant of two masters, when our Lord says in the Gospels, No man can serve two masters? There is then One Only God, the Maker both of souls and bodies: One the Creator of heaven and earth, the Maker of Angels and Archangels: of many the Creator, but of One only the Father before all ages,—of One only, His Only-begotten Son, our Lord Jesus Christ, by Whom He made all things visible and invisible[Colossians 1:16].

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 23, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Ten Points of Doctrine. (HTML)

CCEL Footnote 699 (In-Text, Margin)

... descended upon the Lord Jesus Christ in form of a dove; Who wrought in the Law and in the Prophets; Who now also at the season of Baptism sealeth thy soul; of Whose holiness also every intellectual nature hath need: against Whom if any dare to blaspheme, he hath no forgiveness, neither in this world, nor in that which is to come: “Who with the Father and the Son together ” is honoured with the glory of the Godhead: of Whom also thrones, and dominions, principalities, and powers have need[Colossians 1:16]. For there is One God, the Father of Christ; and One Lord Jesus Christ, the Only-begotten Son of the Only God; and One Holy Ghost, the sanctifier and deifier of all, Who spake in the Law and in the Prophets, in the Old and in the New Testament.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 70, footnote 2 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)

CCEL Footnote 1324 (In-Text, Margin)

21. We believe then In One Lord Jesus Christ, the Only-Begotten Son of God, Begotten of His Father Very God Before All Worlds, by Whom All Things Were Made. For whether they be thrones, or dominions, or principalities, or powers, all things were made through Him[Colossians 1:16], and of things created none is exempted from His authority. Silenced be every heresy which brings in different creators and makers of the world; silenced the tongue which blasphemes the Christ the Son of God; let them be silenced who say that the sun is the Christ, for He is the sun’s Creator, not the sun which we see. Silenced be they who say that ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 71, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)

CCEL Footnote 1338 (In-Text, Margin)

... His own, as the Gospel teaches us. And not only of the things which are seen, but also of the things which are not seen, is Christ the Maker at the Father’s bidding. For in Him, according to the Apostle, were all things created that are in the heavens, and that are upon the earth, things visible and invisible, whether thrones, or dominions, or principalities, or powers; all things have been created by Him and for Him; and He is before all, and in Him all things consist[Colossians 1:16-17]. Even if thou speak of the worlds, of these also Jesus Christ is the Maker by the Father’s bidding. For in these last days God spake unto us by His Son, whom He appointed heir of all things, by whom also He made the worlds

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 121, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)

CCEL Footnote 2045 (In-Text, Margin)

23. Thou hast seen His power, which is in all the world; tarry now no longer upon earth, but ascend on high. Ascend, I say, in imagination even unto the first heaven, and behold there so many countless myriads of Angels. Mount up in thy thoughts, if thou canst, yet higher; consider, I pray thee, the Archangels, consider also the Spirits; consider the Virtues, consider the Principalities, consider the Powers, consider the Thrones, consider the Dominions[Colossians 1:16];—of all these the Comforter is the Ruler from God, and the Teacher, and the Sanctifier. Of Him Elias has need, and Elisseus, and Esaias, among men; of Him Michael and Gabriel have need among Angels. Naught of things created is equal in honour to Him: for the families of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 214, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)

CCEL Footnote 2645 (In-Text, Margin)

... inability of their mind, as is the case with our material bodies, to digest and appropriate what is offered to it, and so would lose even their original power. Others require the wisdom which is spoken among the perfect, and the higher and more solid food, since their senses have been sufficiently exercised to discern truth and falsehood, and if they were made to drink milk, and fed on the vegetable diet of invalids, they would be annoyed. And with good reason, for they would not be strengthened[Colossians 1:16-17] according to Christ, nor make that laudable increase, which the Word produces in one who is rightly fed, by making him a perfect man, and bringing him to the measure of spiritual stature.

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 6, footnote 10 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)

CCEL Footnote 746 (In-Text, Margin)

... adornment, who poised the hills in their places, and measured the waters, and gave to all things in the universe their proper rank, who encompasseth the whole of heaven with but a small portion of His power, which, in a figure, the prophet calls a span. Well then did the apostle add “Of him and through him and to him are all things.” For of Him, to all things that are, comes the cause of their being, according to the will of God the Father. Through Him all things have their continuance and constitution,[Colossians 1:16-17] for He created all things, and metes out to each severally what is necessary for its health and preservation. Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to “the author” and maintainer “of” ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 14, footnote 4 (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 893 (In-Text, Margin)

... dignity. Rather was the Word full of His Father’s excellences; He shines forth from the Father, and does all things according to the likeness of Him that begat Him. For if in essence He is without variation, so also is He without variation in power. And of those whose power is equal, the operation also is in all ways equal. And Christ is the power of God, and the wisdom of God. And so “all things are made through [by, A.V.] him,” and “all things were created through [by, A.V.] him and for him,”[Colossians 1:16] not in the discharge of any slavish service, but in the fulfilment of the Father’s will as Creator.

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 23, footnote 6 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That the Holy Spirit is in every conception inseparable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come. (HTML)

CCEL Footnote 1034 (In-Text, Margin)

... grace given by the Holy Spirit. Accordingly the mode of the creation of the heavenly powers is passed over in Silence, for the historian of the cosmogony has revealed to us only the creation of things perceptible by sense. But do thou, who hast power from the things that are seen to form an analogy of the unseen, glorify the Maker by whom all things were made, visible and invisible, principalities and powers, authorities, thrones, and dominions, and all other reasonable natures whom we cannot name.[Colossians 1:16] And in the creation bethink thee first, I pray thee, of the original cause of all things that are made, the Father; of the creative cause, the Son; of the perfecting cause, the Spirit; so that the ministering spirits subsist by the will of the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 24, footnote 11 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That the Holy Spirit is in every conception inseparable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come. (HTML)

CCEL Footnote 1047 (In-Text, Margin)

... foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the Man of Desires derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, “God hath revealed them unto us by His Spirit.” And how could “thrones, dominions, principalities and powers”[Colossians 1:16] live their blessed life, did they not “behold the face of the Father which is in heaven”? But to behold it is impossible without the Spirit! Just as at night, if you withdraw the light from the house, the eyes fall blind and their faculties become ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 54, footnote 6 (Image)

Basil: Letters and Select Works

The Hexæmeron. (HTML)

In the Beginning God made the Heaven and the Earth. (HTML)

CCEL Footnote 1382 (In-Text, Margin)

... universe perfected His works in it, spiritual light for the happiness of all who love the Lord, intellectual and invisible natures, all the orderly arrangement of pure intelligences who are beyond the reach of our mind and of whom we cannot even discover the names. They fill the essence of this invisible world, as Paul teaches us. “For by him were all things created that are in heaven, and that are in earth, visible and invisible whether they be thrones or dominions or principalities or powers”[Colossians 1:16] or virtues or hosts of angels or the dignities of archangels. To this world at last it was necessary to add a new world, both a school and training place where the souls of men should be taught and a home for beings destined to be born and to die. ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 57, footnote 1 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

Book II (HTML)

CCEL Footnote 587 (In-Text, Margin)
... through Him all things were made. It is one thing to be the Creator’s Companion, quite another to be the Creator’s Self. I could find answers of my own to the previous objections; in this case, Fisherman, I can only turn at once to your words, All things were made through Him. And now I understand, for the Apostle has enlightened me:— Things visible and things invisible, whether thrones or dominions or principalities or powers, all are through Him and in Him[Colossians 1:16].
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 57, footnote 2 (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 II (HTML)
CCEL Footnote 588 (In-Text, Margin)
20. Since, then, all things were made through Him, come to our help and tell us what it was that was made not without Him. That which was made in Him is life. That which was made in Him was certainly not made without Him; for that which was made in Him was also made through Him. All things were created in Him and through Him[Colossians 1:16]. They were created in Him, for He was born as God the Creator. Again, nothing that was made in Him was made without Him, for the reason that God the Begotten was life, and was born as Life, not made life after His birth; for there are not two elements in Him, one inborn and one afterwards conferred. There is no interval ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 86, footnote 3 (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 V (HTML)
CCEL Footnote 745 (In-Text, Margin)
4. And now, since we accept as common ground the fact that God recognises His Son as God, I ask you: how does the creation of the world disprove our assertion that the Son is true God? There is no doubt that all things are through the Son, for, in the Apostle’s words, All things are through Him, and in Him[Colossians 1:16]. If all things are through Him, and all were made out of nothing, and none otherwise than through Him, in what element of true Godhead is He defective, Who possesses both the nature and the power of God? He had at His disposal the powers of the Divine nature, to bring into being the non-existent and to create at His pleasure. For God saw ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 151, footnote 4 (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 VIII (HTML)
CCEL Footnote 950 (In-Text, Margin)
... earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through Him and in Him, and He is before all, and for Him all things consist. And He is the head of the body, the Church, Who is the beginning, the first-born from the dead, that in all things He might have the pre-eminence. For it was the good pleasure of the Father that in Him should all the fulness dwell, and through Him all things should be reconciled to Him[Colossians 1:15-20]. So through the power of these works He is the image of God. For assuredly the Creator of things invisible is not compelled by any necessity inherent in His nature to be the visible image of the invisible God. And lest He should be regarded as the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 176, footnote 3 (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)
CCEL Footnote 1063 (In-Text, Margin)
... For Jesus knew from the beginning who they were that believed not, and who it was that should betray Him. By its virtue His nature could perceive the unborn future, and foresee the awakening of passions yet dormant in the mind: do you believe that it did not know what is through itself, and within itself? He is Lord of all that belongs to others, is He not Lord of His own? Remember what is written of Him, All things have been created through Him, and in Him: and He is before all things[Colossians 1:16]: or again, For it was the good pleasure of the Father, that in Him should all the fulness dwell, and through Him to reconcile all things unto Himself, all fulness is in Him, all things were made through Him, and are reconciled in Him, and for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 209, 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 1256 (In-Text, Margin)
... shall be regarding Him not as born, but as promoted by unction, to be the Only-begotten God. But then we imply that He advanced with gradual progress and promotion to perfect divinity, and that He was not born God, but afterwards for His merit anointed God. Thus we shall make Christ as God Himself conditioned, whereas He is the final cause of all conditions; and what becomes then of the Apostle’s words, All things are through Him and in Him, and He is before all, and in Him all things consist[Colossians 1:16-17] ? The Lord Jesus Christ was not deified because of anything, or by means of anything, but was born God: God by origin, not promoted to divinity for any cause after His birth, but as the Son; and one in kind with God because begotten of Him. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 233, footnote 3 (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 XII (HTML)
CCEL Footnote 1356 (In-Text, Margin)
... speaks when He will, and what He will, and where He will. Since, then, the cause of His coming and going is unknown, though the watcher is conscious of the fact, shall I count the nature of the Spirit among created things, and limit Him by fixing the time of His origin? Thy servant John says, indeed, that all things were made through the Son, Who as God the Word was in the beginning, O God, with Thee. Again, Paul recounts all things as created in Him, in heaven and on earth, visible and invisible[Colossians 1:16]. And, while he declared that everything was created in Christ and through Christ, he thought, with respect to the Holy Spirit, that the description was sufficient, when he called Him Thy Spirit. With these men, peculiarly Thine elect, I will think ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 99, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter III. The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where (HTML)
CCEL Footnote 845 (In-Text, Margin)
50. In the meanwhile, since our intention is to prove in due order that the Spirit is not to be reckoned amongst all things, let us take the Apostle, whose words they call in question, as an authority for this position. For what “all things” would be, whether visible or invisible, he himself declared when he said: “For in Him were all things created in the heavens and in earth.”[Colossians 1:16] You see that “all things” is spoken of things in the heavens, and of things in earth, for in the heavens are also invisible things which were made.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 100, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter III. The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where (HTML)
CCEL Footnote 846 (In-Text, Margin)
51. But that no one should be ignorant of this he added those of whom he was speaking: “Whether thrones or dominions or principalities or powers, all things were created by Him and in Him, and He is before all, and in Him all things consist.”[Colossians 1:16-17] Does he, then, include the Holy Spirit here amongst creatures? Or when he says that the Son of God is before all things, is he to be supposed to have said that He is before the Father? Certainly not; for as here he says that all things were created by the Son, and that all things in the heavens consist in Him, so, too, it cannot be doubted that all things in the heavens have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 147, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XI. The objection has been made, that the words of St. John, “The Spirit is God,” are to be referred to God the Father; since Christ afterwards declares that God is to be worshipped in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit is signified by the words “in Spirit,” and therefore deny that adoration is due to Him, the argument tells equally against the Son; and since numberless passages prove that He is to be worshipped, we understand from this that the same rule is to be laid down as regards the Spirit. Why are we commanded to fall down before His footstool? Because by this signified Lord's (HTML)
CCEL Footnote 1341 (In-Text, Margin)
84. Paul, too, says: “For in Him were all things created in the heavens and in the earth, visible and invisible.”[Colossians 1:16] Does he, then, when he says, “in Him,” deny that they were made through Him? Certainly he did not deny but affirmed it. And further he says in another place: “One Lord Jesus, through Whom are all things.” In saying, then, “through Him,” has he denied that all things were made in Him, through Whom he says that all things exist? These words, “in Him” and “with Him,” have this force, that by them is understood one and like in all respects, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 147, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XI. The objection has been made, that the words of St. John, “The Spirit is God,” are to be referred to God the Father; since Christ afterwards declares that God is to be worshipped in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit is signified by the words “in Spirit,” and therefore deny that adoration is due to Him, the argument tells equally against the Son; and since numberless passages prove that He is to be worshipped, we understand from this that the same rule is to be laid down as regards the Spirit. Why are we commanded to fall down before His footstool? Because by this signified Lord's (HTML)
CCEL Footnote 1343 (In-Text, Margin)
... were made through Him? Certainly he did not deny but affirmed it. And further he says in another place: “One Lord Jesus, through Whom are all things.” In saying, then, “through Him,” has he denied that all things were made in Him, through Whom he says that all things exist? These words, “in Him” and “with Him,” have this force, that by them is understood one and like in all respects, not contrary. Which he also made clear farther on, saying: “All things have been created through Him and in Him;”[Colossians 1:16] for, as we said above, Scripture witnesses that these three expressions, “with Him,” and “through Him,” and “in Him,” are equivalent in Christ. For you read that all things were made through Him and in Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 202, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
CCEL Footnote 1677 (In-Text, Margin)
... of our Faith, that we say that God is One, neither dividing His Son from Him, as do the heathen, nor denying, with the Jews, that He was begotten of the Father before all worlds, and afterwards born of the Virgin; nor yet, like Sabellius, confounding the Father with the Word, and so maintaining that Father and Son are one and the same Person; nor again, as doth Photinus, holding that the Son first came into existence in the Virgin’s womb: nor believing, with Arius, in a number of diverse Powers,[Colossians 1:16] and so, like the benighted heathen, making out more than one God. For it is written: “Hear, O Israel: the Lord thy God is one God.”
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)
CCEL Footnote 1748 (In-Text, Margin)
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.”[Colossians 1:16-18]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 223, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XX. St. Ambrose declares his desire that some angel would fly to him to purify him, as once the Seraph did to Isaiah--nay more, that Christ Himself would come to him, to the Emperor, and to his readers, and finally prays that Gratian and the rest of the faithful may be exalted by the power and spell of the Lord's Cup, which he describes in mystic language. (HTML)
CCEL Footnote 1893 (In-Text, Margin)
137. With this Wine, also, Lord Jesus, purify our senses, that we may adore Thee, and worship Thee, the Creator of things visible and invisible. Truly, Thou canst not fail of being Thyself invisible and good, Who hast given invisibility and goodness to the works of Thy Hands.[Colossians 1:15-16]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 228, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter V. Certain passages from Scripture, urged against the Omnipotence of Christ, are resolved; the writer is also at especial pains to show that Christ not seldom spoke in accordance with the affections of human nature. (HTML)
CCEL Footnote 1952 (In-Text, Margin)
40. Aye, let some one show what there is that the Son of God cannot do. Who was His helper, when He made the heavens,—Who, when He laid the foundations of the world? Had He any need of a helper to set men free, Who needed none in constituting angels and principalities?[Colossians 1:15-16]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 249, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VI. In order to dispose of an objection grounded on a text in St. John, St. Ambrose first shows that the Arian interpretation lends countenance to the Manichæans; then, after setting forth the different ways of dividing the words in this same passage, he shows plainly that it cannot, without dishonour to the Father, be understood with such reference to the Godhead as the Arians give it, and expounds the true meaning thereon. (HTML)
CCEL Footnote 2188 (In-Text, Margin)
... Father, of Whom it is written: “But he who doeth the truth cometh to the light, that his works may be made manifest that they are wrought in God.” See then—here we read of man’s works being wrought in God, and yet for all that we cannot understand the Godhead as the subject of them. We must either recognize the works as wrought through Him, as the Apostle’s affirmation showeth that “all things are through Him, and were created in Him, and He is before all, and all things exist together in Him,”[Colossians 1:16] or, as the witness of the text here cited teaches us, we ought to regard the virtues whereby the fruit of life eternal is gained, as wrought in God—chastity, piety, devoutness, faith, and others of this kind, whereby the will of God is expressed.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 249, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VII. Solomon's words, “The Lord created Me,” etc., mean that Christ's Incarnation was done for the redemption of the Father's creation, as is shown by the Son's own words. That He is the “beginning” may be understood from the visible proofs of His virtuousness, and it is shown how the Lord opened the ways of all virtues, and was their true beginning. (HTML)
CCEL Footnote 2195 (In-Text, Margin)
... for the redeeming of the Father’s works. Truly, we cannot doubt that this is spoken of the mystery of the Incarnation, forasmuch as the Lord took upon Him our flesh, in order to save the works of His hands from the slavery of corruption, so that He might, by the sufferings of His own body, overthrow him who had the power of death. For Christ’s flesh is for the sake of things created, but His Godhead existed before them, seeing that He is before all things, whilst all things exist together in Him.[Colossians 1:16]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 275, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is the Author of time--if indeed at some time He was not in existence, then the Father was without His Power and Wisdom. Again, our own human experience shows that a person is said to exist before he is born. (HTML)
CCEL Footnote 2422 (In-Text, Margin)
100. If the Son, then, is not begotten within limits of time, we are free to judge that nothing can have existed before the Son, Whose being is not confined by time. If, indeed, there was anything in being before the Son, then it instantly follows that in Him were not created all things in heaven or in earth, and the Apostle is shown to have erred in so setting it down in his Epistle,[Colossians 1:16] whereas, if before He was begotten there was nothing, I see not wherefore He, before Whom none was, should be said to have been after any.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 378, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter VII. Of the origin of principalities or powers. (HTML)
CCEL Footnote 1529 (In-Text, Margin)
... made by him, and without Him was not anything made,”) before, I say, that beginning of Genesis in time there is no question that God had already created all those powers and heavenly virtues; which the Apostle enumerates in order and thus describes: “For in Christ were created all things both in heaven and on earth, visible and invisible, whether they be angels or archangels, whether they be thrones or dominions, whether they be principalities or powers. All things were made by Him and in Him.”[Colossians 1:16]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 585, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter VII. He shows again from the union in Christ of two natures in one Person that what belongs to the Divine nature may rightly be ascribed to man, and what belongs to the human nature to God. (HTML)
CCEL Footnote 2515 (In-Text, Margin)
... thrones or dominations, or powers: all things were created by Him and in Him. And He is before all, and by Him all things consist. And He is the head of the body the Church, who is the beginning, the first-born from the dead; that in all things He may hold the primacy. Because it pleased the Father that in Him should all fulness dwell; and through Him to reconcile all things unto Himself, making peace through the blood of His cross, both as to the things on earth, and the things that are in heaven.”[Colossians 1:12-20] Surely this does not need the aid of any further explanation, as it is so fully and clearly expressed that in itself it contains not merely the substance of the faith, but a clear exposition of it. For he bids us give thanks to the Father: and adds ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 601, footnote 8 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VI. (HTML)
Chapter XXI. The authority of Holy Scripture teaches that Christ existed from all eternity. (HTML)
CCEL Footnote 2580 (In-Text, Margin)
And yet to return to what we said before, though all these things are so, as we have stated: how do we read that Jesus Christ (whom you assert to be a mere man) was ever existing even before His birth of a Virgin, and how is He proclaimed by prophets and apostles as God even before the worlds? As Paul says: “One Lord Jesus, through whom are all things.” And elsewhere he says: “For in Christ were created all things in heaven and on earth, both visible and invisible.”[Colossians 1:16] The Creed too, which is framed both by human and Divine authority, says: “I believe in God the Father, and in the Lord Jesus Christ, His Son.” And after other clauses: “Very God of Very God; by whom both the worlds were framed and all things were ...