Early Church Fathers Scripture Index : Texts
Hebrews 1:12
There are 5 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 26, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 175 (In-Text, Margin)
Against I. —But all we who follow the words of the evangelists state that God the Word was not made flesh by nature, nor yet was changed into flesh; for the Divine is immutable and invariable. Wherefore also the prophet David says, “Thou art the same, and thy years shall not fail.” And this the great Paul, the herald of the truth, in his Epistle to the Hebrews, states to have been spoken of the Son.[Hebrews 1:12] And in another place God says through the Prophet, “I am the Lord: I change not.” If then the Divine is immutable and invariable, it is incapable of change or alteration. And if the immutable cannot be changed, then God the Word was not made flesh by mutation, but took flesh and tabernacled in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 327, footnote 5 (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)
Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved from texts. (HTML)
... More trustworthy are the saints, or rather the Lord, than the perversity of the irreligious. For Scripture, as in the above-cited passage of the Psalter, signifying under the name of heaven and earth, that the nature of all things originate and created is alterable and changeable, yet excepting the Son from these, shews us thereby that He is no wise a thing originate; nay teaches that He changes everything else, and is Himself not changed, in saying, ‘Thou art the same, and Thy years shall not fail[Hebrews 1:12].’ And with reason; for things originate, being from nothing, and not being before their origination, because, in truth, they come to be after not being, have a nature which is changeable; but the Son, being from the Father, and proper to His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 105, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1828 (In-Text, Margin)
... 24:29 - 24:29')" onmouseout="leaveVerse()" name="_Matt_24_29_0_0">Matt. xxiv. 29.. Let us not sorrow, as if we alone died; the stars also shall die; but perhaps rise again. And the Lord rolleth up the heavens, not that He may destroy them, but that He may raise them up again more beautiful. Hear David the Prophet saying, Thou, Lord, in the beginning didst lay the foundations of the earth, and the heavens are the work of Thy hands; they shall perish, but Thou remainest[Hebrews 1:10-12]. But some one will say, Behold, he says plainly that they shall perish. Hear in what sense he says, they shall perish; it is plain from what follows; And they all shall wax old as doth a garment; and as a vesture shalt Thou fold ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 113, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1959 (In-Text, Margin)
... the Stone, which was cut out of a mountain without hands, which is Christ according to the flesh; And His kingdom shall not be left to another people. David also says in one place, Thy throne, O God, is for ever and ever; and in another place, Thou, Lord, in the beginning hast laid the foundations of the earth, &c., they shall perish, but Thou remainest, &c.; but Thou art the same, and Thy years shall not fail: words which Paul has interpreted of the Son[Hebrews 1:10-12].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 202, 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 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)
6. Now this is the declaration 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,[Hebrews 1:1-12] 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, and so, like the benighted heathen, making out more than one ...