Early Church Fathers Scripture Index : Texts
Colossians 1:17
There are 29 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 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)
... 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)
... 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 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)
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 ... 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] ... was “created in the beginning of the ways” of God in His work. For, according to the form of God, He is the beginning, that also speaketh unto us, in which “beginning” God created the heaven and the earth; but according to the form of a servant, “He is a bridegroom coming out of His chamber.” According to the form of God, “He is the first-born of every creature, and He is before all things and by him all things consist;” according to the form of a servant, “He is the head of the body, the Church.”[Colossians 1:17-18] According to the form of God, “He is the Lord of glory.” From which it is evident that He Himself glorifies His saints: for, “Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He ... ... 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 ... ... 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.” ... 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]. ... hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son; in whom we have redemption, even the remission of sins; who is the Image of the Invisible God, the First-born of every creature; 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, and in Him all things consist[Colossians 1:12-17].’ For as all things are created by the Word, so, because He is the Image, are they also created in Him. And thus anyone who directs his thoughts to the Lord, will avoid stumbling upon the stone of offence, but rather will go forward to the ... 12. For after making mention of the creation, he naturally speaks of the Framer’s Power as seen in it, which Power, I say, is the Word of God, by whom all things have been made. If indeed the creation is sufficient of itself alone, without the Son, to make God known, see that you fall not, from thinking that without the Son it has come to be. But if through the Son it has come to be, and ‘in Him all things consist[Colossians 1:17],’ it must follow that he who contemplates the creation rightly, is contemplating also the Word who framed it, and through Him begins to apprehend the Father. And if, as the Saviour also says, ‘No one knoweth the Father, save the Son, and he to whom the Son shall reveal Him,’ and if on ... ... writes, ‘Ask now of the days that are past, which were before thee since the day that God created man upon the earth, and from the one side of heaven unto the other.’ And Paul in Colossians, ‘Who is the Image of the Invisible God, the Firstborn of every creature, for in Him were all things created that are in heaven, and that are on earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created through Him, and for Him, and He is before all[Colossians 1:15-17].’ ... beginning hast laid the foundations of the earth, and the heavens are the work of Thy hands;’ and again, in the hundred and forty-second Psalm, ‘I do remember the time past, I muse upon all Thy works, yea I exercise myself in the works of Thy hands.’ Therefore if by the Hand of God the works are wrought, and it is written that ‘all things were made through the Word,’ and ‘without Him was not made one thing,’ and again, ‘One Lord Jesus, through whom are all things,’ and ‘in Him all things consist[Colossians 1:17],’ it is very plain that the Son cannot be a work, but He is the Hand of God and the Wisdom. This knowing, the martyrs in Babylon, Ananias, Azarias, and Misael, arraign the Arian irreligion. For when they say, ‘O all ye works of the Lord, bless ye ... This is the Being in which, to use the words of the Apostle, all things are formed; and we, with our individual share in existence, live and move, and have our being[Colossians 1:17]. It is above beginning, and presents no marks of its inmost nature: it is to be known of only in the impossibility of perceiving it. That indeed is its most special characteristic, that its nature is too high for any distinctive attribute. A very different account to the Uncreate must be given of Creation: it is this very thing that takes it out of all comparison and connexion with its Maker; this difference, I ... Mark, I pray you, the absurdity and childishness of this grovelling exposition of his articles of faith. What! He Who “upholds all things by the word of His power,” Who says what He wills to be done, and does what He wills by the very power of that command, He Whose power lags not behind His will and Whose will is the measure of His power (for “He spake the word and they were made, He commanded and they were created ”), He Who made all things by Himself, and made them consist in Himself[Colossians 1:16-17], without Whom no existing thing either came into being or remains in being,—He it is Who waits to obtain His power by some process of allotment! Judge you who hear whether the man who talks like this is in his senses. “For He is the one and only God, ... Then Eunomius allows to Him the credit of the destruction of men by water in the days of Noah, of the rain of fire that fell upon Sodom, and of the just vengeance upon the Egyptians, as though he were making some great concessions to Him Who holds in His hand the ends of the world, in Whom, as the Apostle says, “all things consist[Colossians 1:17],” as though he were not aware that to Him Who encompasses all things, and guides and sways according to His good pleasure all that hath already been and all that will be, the mention of two or three marvels does not mean the addition of glory, so much as the suppression of the rest means its deprivation or loss. But even if no word ... ... 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 ... 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. ... 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” ... ... “But all these worketh that one and the self same Spirit dividing to every man severally as he will.” If we ask, if the supply of good things which thus comes to the saints has its origin in the Holy Ghost alone, we are on the other hand guided by Scripture to the belief that of the supply of the good things which are wrought in us through the Holy Ghost, the Originator and Cause is the Only-begotten God; for we are taught by Holy Scripture that “All things were made by Him,” and “by Him consist.”[Colossians 1:17] When we are exalted to this conception, again, led by God-inspired guidance, we are taught that by that power all things are brought from non-being into being, but yet not by that power to the exclusion of origination. On the other hand there is a ... ... 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 ... 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. ... Wherefore, of the divine names, some have a negative signification, and indicate that He is super-essential: such are “non-essential,” “timeless,” “without beginning,” “invisible”: not that God is inferior to anything or lacking in anything (for all things are His and have become from Him and through Him and endure in Him[Colossians 1:17]), but that He is pre-eminently separated from all that is. For He is not one of the things that are, but over all things. Some again have an affirmative signification, as indicating that He is the cause of all things. For as the cause of all that is and of all essence, He is called both Ens and Essence. And as the cause of all reason ... 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 ... ... then, is the reason that you prefer saying that God or Christ is glorified in the Spirit rather than with the Spirit? Is it because if you say in the Spirit, the Spirit is declared to be less than Christ? Although your making the Lord greater or less is a matter which can be refuted, yet since we read, “For Christ was made sin for us, that we might be the righteousness of God in Him,” He is found chiefest in Whom we are found most low. So, too, elsewhere you read, “For in Him all things consist,”[Colossians 1:17] that is, in His power. And the things which consist in Him cannot be compared to Him, because they receive from His power the substance whereby they consist. 104. And so He needed no helper. For He needed none when He made the world, so as to need none when He would redeem it. No legate, no messenger, but the Lord Himself made it whole. “He spake and it was done.” The Lord Himself made it whole, Himself in every part, because all things were by Him. For who should help Him in Whom all things were created and by Whom all things consist?[Colossians 1:17] Who should help Him Who makes all things in a moment, and raises the dead at the last trump? The “last,” not as though He could not raise them at the first, or the second, or the third, but an order is observed, not that a difficulty may be at last overcome, but that the prescribed number be accomplished. 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] 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.”[Colossians 1:17] 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, 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 ... ... 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 ...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)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 9 (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)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
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)
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)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 161, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him. (HTML)
CCEL Footnote 871 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 313, 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)
That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.' (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 373, footnote 7 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 387, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 70, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 108, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 126, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” (HTML)
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)
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)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 138, footnote 7 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To his Brother Gregory, concerning the difference between οὐσία and ὑπόστασις. (HTML)
CCEL Footnote 2031 (In-Text, Margin)
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)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 14b, footnote 8 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book I (HTML)
Concerning the Same. (HTML)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 125, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 191, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1611 (In-Text, Margin)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 280, footnote 11 (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)
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)