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"It is not on this ground solely," I said, "that it must be admitted absolutely that some other one is called Lord by the Holy Spirit besides Him who is considered Maker of all things; not solely [for what is said] by Moses, but also [for what is said] by David. For there is written by him: 'The Lord says to my Lord, Sit on My right hand, until I make Thine enemies Thy footstool,' as I have already quoted. And again, in other words: 'Thy throne, O God, is forever and ever." (Dialog of Justin with Trypho, a Jew, ch 56)
"Then I replied, "Reverting to the Scriptures, I shall endeavor to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things, — numerically, I mean, not [distinct] in will. For I affirm that He has never at any time done anything which He who made the world — above whom there is no other God — has not wished Him both to do and to engage Himself with." (Dialog of Justin with Trypho, a Jew, ch 56)
"... even so here, the Scripture, in announcing that the Angel of the Lord appeared to Moses, and in afterwards declaring him to be Lord and God, speaks of the same One, whom it declares by the many testimonies already quoted to be minister to God, who is above the world, above whom there is no other [God]." (Dialog of Justin with Trypho, a Jew, ch 60)
"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, ..." (Dialog of Justin with Trypho, a Jew, ch 60)
[h=3]150 AD Polycarp of Smyrna[/h]"I praise you for all things, I bless you, I glorify you, along with the everlasting and heavenly Jesus Christ, your beloved Son, with whom, to you and the Holy Spirit, be glory both now and to all coming ages. Amen" (Martyrdom of Polycarp 14).
[h=3]160 AD Mathetes[/h]"[The Father] sent the Word that he might be manifested to the world . . . This is he who was from the beginning, who appeared as if new, and was found old . . . This is he who, being from everlasting, is today called the Son" (Letter to Diognetus 11).
[h=3]170 AD Tatian the Syrian[/h]"We are not playing the fool, you Greeks, nor do we talk nonsense, when we report that God was born in the form of a man" (Address to the Greeks 21).
[h=3]177 AD Athenagoras[/h]"The Son of God is the Word of the Father in thought and actuality. By him and through him all things were made, the Father and the Son being one. Since the Son is in the Father and the Father is in the Son by the unity and power of the Spirit, the Mind and Word of the Father is the Son of God. And if, in your exceedingly great wisdom, it occurs to you to inquire what is meant by `the Son,' I will tell you briefly: He is the first- begotten of the Father, not as having been produced, for from the beginning God had the Word in himself, God being eternal mind and eternally rational, but as coming forth to be the model and energizing force of all material things" (Plea for the Christians 10:2-4).
[h=3]177 AD Melito of Sardis[/h]"It is no way necessary in dealing with persons of intelligence to adduce the actions of Christ after his baptism as proof that his soul and his body, his human nature, were like ours, real and not phantasmal. The activities of Christ after his baptism, and especially his miracles, gave indication and assurance to the world of the deity hidden in his flesh. Being God and likewise perfect man, he gave positive indications of his two natures: of his deity, by the miracles during the three years following after his baptism, of his humanity, in the thirty years which came before his baptism, during which, by reason of his condition according to the flesh, he concealed the signs of his deity, although he was the true God existing before the ages" (Fragment in Anastasius of Sinai's The Guide 13).
[h=3]180 AD Theophilus of Antioch[/h]Chapter XV. - Of the Fourth Day. "On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity,. of God, and His Word, and His wisdom." [Triavdo" The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.] "And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are cared planets, they too are a type of the men who have wandered from God, abandoning His law and commandments." (180 AD, Theophilus of Antioch Chapter XV. - Of the Fourth Day, To Autolycus 2:15)
[h=3]180 AD Irenaeus[/h]"...so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator." - Against Heresies, Book III, ch. 8, section 3.
"Then I replied, "Reverting to the Scriptures, I shall endeavor to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things, — numerically, I mean, not [distinct] in will. For I affirm that He has never at any time done anything which He who made the world — above whom there is no other God — has not wished Him both to do and to engage Himself with." (Dialog of Justin with Trypho, a Jew, ch 56)
"... even so here, the Scripture, in announcing that the Angel of the Lord appeared to Moses, and in afterwards declaring him to be Lord and God, speaks of the same One, whom it declares by the many testimonies already quoted to be minister to God, who is above the world, above whom there is no other [God]." (Dialog of Justin with Trypho, a Jew, ch 60)
"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, ..." (Dialog of Justin with Trypho, a Jew, ch 60)
[h=3]150 AD Polycarp of Smyrna[/h]"I praise you for all things, I bless you, I glorify you, along with the everlasting and heavenly Jesus Christ, your beloved Son, with whom, to you and the Holy Spirit, be glory both now and to all coming ages. Amen" (Martyrdom of Polycarp 14).
[h=3]160 AD Mathetes[/h]"[The Father] sent the Word that he might be manifested to the world . . . This is he who was from the beginning, who appeared as if new, and was found old . . . This is he who, being from everlasting, is today called the Son" (Letter to Diognetus 11).
[h=3]170 AD Tatian the Syrian[/h]"We are not playing the fool, you Greeks, nor do we talk nonsense, when we report that God was born in the form of a man" (Address to the Greeks 21).
[h=3]177 AD Athenagoras[/h]"The Son of God is the Word of the Father in thought and actuality. By him and through him all things were made, the Father and the Son being one. Since the Son is in the Father and the Father is in the Son by the unity and power of the Spirit, the Mind and Word of the Father is the Son of God. And if, in your exceedingly great wisdom, it occurs to you to inquire what is meant by `the Son,' I will tell you briefly: He is the first- begotten of the Father, not as having been produced, for from the beginning God had the Word in himself, God being eternal mind and eternally rational, but as coming forth to be the model and energizing force of all material things" (Plea for the Christians 10:2-4).
[h=3]177 AD Melito of Sardis[/h]"It is no way necessary in dealing with persons of intelligence to adduce the actions of Christ after his baptism as proof that his soul and his body, his human nature, were like ours, real and not phantasmal. The activities of Christ after his baptism, and especially his miracles, gave indication and assurance to the world of the deity hidden in his flesh. Being God and likewise perfect man, he gave positive indications of his two natures: of his deity, by the miracles during the three years following after his baptism, of his humanity, in the thirty years which came before his baptism, during which, by reason of his condition according to the flesh, he concealed the signs of his deity, although he was the true God existing before the ages" (Fragment in Anastasius of Sinai's The Guide 13).
[h=3]180 AD Theophilus of Antioch[/h]Chapter XV. - Of the Fourth Day. "On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity,. of God, and His Word, and His wisdom." [Triavdo" The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.] "And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are cared planets, they too are a type of the men who have wandered from God, abandoning His law and commandments." (180 AD, Theophilus of Antioch Chapter XV. - Of the Fourth Day, To Autolycus 2:15)
[h=3]180 AD Irenaeus[/h]"...so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator." - Against Heresies, Book III, ch. 8, section 3.