Early Church Fathers Scripture Index : Texts
1 Timothy 3:16
There are 27 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 29, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter XI.—These things are worthy to be known and believed. (HTML)
CCEL Footnote 322 (In-Text, Margin)
... which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles.[1 Timothy 3:16] This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called the Son; through whom the Church is enriched, and ...
Ante-Nicene Fathers, Volume 1, page 145, footnote 15 (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 1624 (In-Text, Margin)
... 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 name then being given him when he sent him to spy out the land, he said, “Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek.” Behold again: Jesus who was manifested, both by type and in the flesh,[1 Timothy 3:16] is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, “The Lord said unto my Lord, Sit at My right hand, until I make Thine ...
Ante-Nicene Fathers, Volume 3, page 375, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator. (HTML)
... in His own beneficent acts and miracles, or else how happens it that He quietly permitted these persons to remain so long in their error, especially as He came for the very purpose to cure them of their error? But John is offended when he hears of the miracles of Christ, as of an alien god. Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,[1 Timothy 3:16] was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course ...
Ante-Nicene Fathers, Volume 4, page 476, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XXXI (HTML)
... what object did the deity who bestowed upon this Hyperborean Abaris the power of being carried along like an arrow, confer upon him such a gift? Was it that the human race might be benefited thereby, or did he himself obtain any advantage from the possession of such a power?—always supposing it to be conceded that these statements are not wholly inventions, but that the thing actually happened through the co-operation of some demon. But if it be recorded that my Jesus was received up into glory,[1 Timothy 3:16] I perceive the divine arrangement in such an act, viz., because God, who brought this to pass, commends in this way the Teacher to those who witnessed it, in order that as men who are contending not for human doctrine, but for divine teaching, they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 84, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)
... should be made flesh, that is, should be made man. In which future mystery, when revealed, was to be the salvation of those wise and holy men also, who, before He was born of the Virgin, were born of women; and in which, when done and made known, is the salvation of all who believe, and hope, and love. For this is “the great mystery of godliness, which was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”[1 Timothy 3:16]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 122, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Faith in Christ Not Necessary to Salvation, If a Man Without It Can Lead a Righteous Life. (HTML)
CCEL Footnote 1133 (In-Text, Margin)
... generated from the flesh of the one transgressor, if it is self-sufficient for fulfilling the law and for perfecting righteousness, ought to be sure of its reward, that is, of everlasting life, even if in any nation or at any former time faith in the blood of Christ was unknown to it. For God is not so unjust as to defraud righteous persons of the reward of righteousness, because there has not been announced to them the mystery of Christ’s divinity and humanity, which was manifested in the flesh.[1 Timothy 3:16] For how could they believe what they had not heard of; or how could they hear without a preacher? For “faith cometh by hearing, and hearing by the word of Christ.” But I say (adds he): Have they not heard? “Yea, verily; their sound went out into all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 331, footnote 1 (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)
On the Same Passage. (HTML)
CCEL Footnote 1304 (In-Text, Margin)
... justification? I dare not call for any hurried decision on such a point: let him who can, understand, and let him who can, judge whether it is a greater work to create righteous beings than to make righteous the ungodly. For at least, if there is equal power employed in both, there is greater mercy in the latter. For “this is the great mystery of godliness which was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”[1 Timothy 3:16] But when He said, “Greater works than these shall he do,” there is no necessity requiring us to suppose that all of Christ’s works are to be understood. For He spake, perhaps, only of these He was now doing; and the work He was doing at that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 372, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VI on Rom. ii. 17, 18. (HTML)
CCEL Footnote 1257 (In-Text, Margin)
... the “entrusted” not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, “For what if some did not believe?” If they did not believe, how do some say, the oracles were believed in?[1 Timothy 3:16] What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles: how else will the context make sense? For he farther goes on to say,
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 471, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 6:13-16 (HTML)
CCEL Footnote 1312 (In-Text, Margin)
“Whom no man hath seen nor can see.” As, indeed, no one hath seen the Son, nor can see Him.[1 Timothy 3:16]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 166, footnote 2 (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 Immutable. (HTML)
CCEL Footnote 1006 (In-Text, Margin)
Orth. —The divine apostle, writing to Timothy, also says “without controversy great is the mystery of godliness. God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”[1 Timothy 3:16]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 167, footnote 2 (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 Immutable. (HTML)
CCEL Footnote 1017 (In-Text, Margin)
Orth. —After the incarnation, however, He was seen also of angels, as the divine apostle says, not however by similitude of glory, but using the true and living covering of the flesh as a kind of screen. “God,” he says, “was made manifest in the flesh, justified in the Spirit, seen of angels.”[1 Timothy 3:16]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 36, footnote 2 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
Introductory.--The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father has saved the world by Him through Whom he first made it. (HTML)
CCEL Footnote 193 (In-Text, Margin)
... idols, and how they originally came to be invented; how, namely, out of wickedness men devised for themselves the worshipping of idols: and whereas we have by God’s grace noted somewhat also of the divinity of the Word of the Father, and of His universal Providence and power, and that the Good Father through Him orders all things, and all things are moved by Him, and in Him are quickened: come now, Macarius (worthy of that name), and true lover of Christ, let us follow up the faith of our religion[1 Timothy 3:16], and set forth also what relates to the Word’s becoming Man, and to His divine Appearing amongst us, which Jews traduce and Greeks laugh to scorn, but we worship; in order that, all the more for the seeming low estate of the Word, your piety toward ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 312, footnote 13 (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)
... the Power of God is, he teaches us elsewhere himself, ‘Christ the Power of God and the Wisdom of God.’ Surely in these words he does not designate the Father, as ye often whisper one to another, affirming that the Father is ‘His eternal power.’ This is not so; for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit[1 Timothy 3:16];’and you will see that it is the Son who is signified.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 380, footnote 2 (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)
... external work of the Maker, began to come into being. John therefore delivering divine doctrine about the Son, and knowing the difference of the phrases, said not, ‘In the beginning has become’ or ‘been made,’ but ‘In the beginning was the Word;’ that we might understand ‘Offspring’ by ‘was,’ and not account of Him by intervals, but believe the Son always and eternally to exist. And with these proofs, how, O Arians, misunderstanding the passage in Deuteronomy, did you venture a fresh act of irreligion[1 Timothy 3:16] against the Lord, saying that ‘He is a work,’ or ‘creature,’ or indeed ‘offspring?’ for offspring and work you take to mean the same thing; but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 101, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
The second book declares the Incarnation of God the Word, and the faith delivered by the Lord to His disciples, and asserts that the heretics who endeavour to overthrow this faith and devise other additional names are of their father the devil. (HTML)
... things, in that He took upon Him manhood in its entirety with soul and body, so that our salvation was accomplished by means of both:—He, I say, appeared on earth and “conversed with men,” that men might no longer have opinions according to their own notions about the Self-existent, formulating into a doctrine the hints that come to them from vague conjectures, but that we might be convinced that God has truly been manifested in the flesh, and believe that to be the only true “mystery of godliness[1 Timothy 3:16],” which was delivered to us by the very Word and God, Who by Himself spake to His Apostles, and that we might receive the teaching concerning the transcendent nature of the Deity which is given to us, as it were, “through a glass darkly ” from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 247, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
To His Father, When He Had Entrusted to Him the Care of the Church of Nazianzus. (HTML)
CCEL Footnote 3044 (In-Text, Margin)
... perception: nor is there any more useful or safer course than that willing rulers should rule willing subjects: since it is our practice not to lead by force, or by compulsion, but by good will. For this would not hold together even another form of government, since that which is held in by force is wont, when opportunity offers, to strike for freedom: but freedom of will more than anything else it is, which holds together our—I will not call it rule, but—tutorship. For the mystery of godliness[1 Timothy 3:16] belongs to those who are willing, not to those who are overpowered.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 43, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Of the origin of the word “with,” and what force it has. Also concerning the unwritten laws of the church. (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... accordance with the tradition of our baptism and in conformity with the principles of true religion, let our opponents grant us too the right to be as consistent in our ascription of glory as in our confession of faith. If they deprecate our doxology on the ground that it lacks written authority, let them give us the written evidence for the confession of our faith and the other matters which we have enumerated. While the unwritten traditions are so many, and their bearing on “the mystery of godliness”[1 Timothy 3:16] is so important, can they refuse to allow us a single word which has come down to us from the Fathers;—which we found, derived from untutored custom, abiding in unperverted churches;—a word for which the arguments are strong, and which contributes ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 199, 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 X (HTML)
61. Ye who trisect Christ into the Word, the soul and the body, or degrade the whole Christ, even God the Word, into a single member of our race, unfold to us this mystery of great godliness which was manifested in the flesh[1 Timothy 3:16]. What Spirit did Christ give up? Who commended His Spirit into the hands of His Father? Who was to be in Paradise that same day? Who complained that He was deserted of God? The cry of the deserted betokens the weakness of the dying: the promise of Paradise the sovereign power of the living God. To commend His Spirit denoted confidence: to give up His Spirit implied His departure by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 205, 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 XI (HTML)
... are occasions when even pardon accorded to ignorance is refused, and wilful misconstruction is exposed in its naked profanity. Let us postpone for a moment the exposition of this passage in the Gospel, and ask them first whether they have forgotten the preaching of the Apostle, who said, Without controversy great is the mystery of godliness, which was manifested in the flesh, justified in the Spirit, seen of angels, preached among the nations, believed on in the world, received up in glory[1 Timothy 3:16]. Who is so dull that he cannot comprehend that the mystery of godliness is simply the Dispensation of the flesh assumed by the Lord? At the outset then, he who does not agree in this confession is not in the faith of God. For the Apostle leaves no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 222, 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 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)
133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O Lord, in revelation of the mystery hast come to us in the flesh,[1 Timothy 3:16] do Thou, not by any deputy, nor by any messenger, but Thou Thyself cleanse my conscience from my secret sins, that I too, erstwhile unclean, but now by Thy mercy made clean through faith, may sing in the words of David: “I will make music to Thee upon a harp, O God of Israel, my lips shall rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 589, 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 XII. He explains more fully what the mystery is which is signified under the name of the man and wife. (HTML)
What then is that great mystery which is signified under the name of the man and his wife? Let us ask the Apostle himself, who elsewhere to teach the same thing uses words of the same force, saying: “And evidently great is the mystery of godliness, which was manifested in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up in glory.”[1 Timothy 3:16] What then is that great mystery which was manifested in the flesh? Clearly it was God born of the flesh, God seen in bodily form: who was openly received up in glory just as He was openly manifested in the flesh. This then is the great mystery, of which he says: “For this cause shall a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 613, footnote 3 (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 VII. (HTML)
Chapter XVII. That the glory and honour of Christ is not to be ascribed to the Holy Ghost in such a way as to deny that it proceeds from Christ Himself, as if all that excellency, which was in Him, was another's and proceeded from another source. (HTML)
You say then in another discussion, nay rather in another blasphemy of yours, “and He separated the Spirit from the Divine nature Who created His humanity. For Scripture says that that which was born of Mary is of the Holy Ghost. Who also filled with righteousness (justitia) that which was created: for it says ‘He appeared in the flesh, was justified in the Spirit.’[1 Timothy 3:16] Again: Who made Him also to be feared by the devils: ‘For I,’ He says, ‘by the Spirit of God cast out devils.’ Who also made His flesh a temple. ‘For I saw His spirit descending like a dove and abiding upon Him.’ Again: Who granted to Him His ascension into Heaven. For it says, “Giving a commandment to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 614, 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 VII. (HTML)
Chapter XVIII. How we are to understand the Apostle's words: “He appeared in the flesh, was justified in the Spirit,” etc. (HTML)
... filled with righteousness by the Spirit, in order to show how He was void of righteousness, as you assert that the being filled with it was given to Him. And as for your use of the evidence of the Apostle on this matter, you garble the arrangement and meaning of the sacred passage. For the Apostle’s statement is not as you have quoted it, mutilated and spoilt. For what says the Apostle? “And evidently great is the mystery of Godliness, which was manifested in the flesh, was justified in the Spirit.”[1 Timothy 3:16] You see then that the Apostle declared that the mystery or sacrament of Godliness was justified. For he was not so forgetful of his own words and teaching as to say that He was void of righteousness, whom he had always proclaimed as righteousness, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 50, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian, Bishop of Constantinople. (HTML)
CCEL Footnote 359 (In-Text, Margin)
... now through the grace of God, in whom we trust, we exhort you, beloved, in reply, using the Apostle’s words, and saying: “Be ye in nothing affrighted by the adversaries; which is for them a cause of perdition, but to you of salvation.” For what is so calamitous as to wish to destroy all hope of man’s salvation by denying the reality of Christ’s Incarnation, and to contradict the Apostle who says distinctly: “great is the mystery of Godliness which was manifest in the flesh[1 Timothy 3:16]?” What so glorious as to fight for the Faith of the gospel against the enemies of Christ’s nativity and cross? About whose most pure light and unconquered power we have already disclosed what was in our heart, in the letter which has been sent to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 94, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Monks of Palestine. (HTML)
CCEL Footnote 546 (In-Text, Margin)
... which needed to be enriched by this increase of glory. Of course “in the form of God ” the Son was equal to the Father, and between the Father and the Only-begotten there was no distinction in point of essence, no diversity in point of majesty: nor through the mystery of the Incarnation had the Word been deprived of anything which should be restored Him by the Father’s gift. But “the form of a slave” by which the impassible Godhead fulfilled a pledge of mighty loving-kindness[1 Timothy 3:16], is human weakness which was lifted up into the glory of the divine power, the Godhead and the manhood being right from the Virgin’s conception so completely united that without the manhood the divine acts, and without the Godhead the human acts ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 184, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Resurrection, II. (HTML)
CCEL Footnote 1112 (In-Text, Margin)
... through the flesh. We were taken up by that Nature, which did not break off the Branch from the common stock of our race, and yet excluded all taint of the sin which has passed upon all men. That is to say, weakness and mortality, which were not sin, but the penalty of sin, were undergone by the Redeemer of the World in the way of punishment, that they might be reckoned as the price of redemption. What therefore in all of us is the heritage of condemnation, is in Christ “the mystery of godliness[1 Timothy 3:16].” For being free from debt, He gave Himself up to that most cruel creditor, and suffered the hands of Jews to be the devil’s agents in torturing His spotless flesh. Which flesh He willed to be subject to death, even up to His (speedy) resurrection, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 248, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn XIII. (HTML)
CCEL Footnote 489 (In-Text, Margin)
6. In the second year, let the Seraphim praise Him yet more with us. They that had proclaimed the Son Holy,[1 Timothy 3:16] by and by saw Him when He was reviled among the gainsayers; He bore the contempt and taught praise. To Him be Glory!