But when the time had fully come, God sent forth his Son,
born of woman, born under the law,
Galatians 4, 4

My Explications of the Patristic Texts

Ignatius of Antioch (c. A.D. 110)
To the Ephesians, 7

“There is one Physician who is possessed both of flesh and spirit;
both made and not made; God existing in flesh; true life in death;
both of Mary and of God; first possible and then impossible,
even Jesus Christ our Lord.”

The Epistle by Ignatius, Bishop of Antioch, is a profound reflection on the dual nature of Jesus Christ, emphasizing both His humanity and divinity. The phrase “One Physician of flesh and spirit” underscores Jesus as a healer not only of physical ailments but also of spiritual ones. It suggests His role in restoring both body and soul. The paradox “Both made and not made” refers to the concept of Jesus being fully divine (not made, as He is eternal and part of the Holy Trinity) and fully human (made through His conception and birth from Mary). The phrase “God Existing in Flesh” clarifies the Christian belief in the Incarnation, where God takes on human form in the person of Jesus Christ.

Furthermore, “True Life in Death” addresses the concept that through His death, Jesus brought eternal life to humanity. His resurrection transforms death from an end into a beginning. “Both of Mary and of God” indicates that Jesus has a human mother (Mary) and is also the Son of God, reinforcing His unique position as being born of both divine and human origins. “First Possible and then Impossible” suggests that Jesus' incarnation (becoming human) was a mystery of faith that transcended human understanding, moving from what might be considered possible to a deeper spiritual reality that seems impossible. The final phrasing “even Jesus Christ our Lord” affirms the centrality of Jesus in Christian faith, acknowledging His lordship and the significance of His dual nature for believers.

Overall, the text encapsulates the mystery of the Incarnation and the complexities of Jesus' nature, highlighting themes of faith, redemption, and the transformative power of His life, death, and resurrection.

Tatian the Syrian (c. A.D. 175)
Oration Against the Greeks, 5

“God was in the beginning, but the beginning, we have been taught, is the power of the Logos. For the Lord of the universe, who is Himself the necessary ground of all being, since no creature was yet in existence, was alone; but since He was all power, Himself the necessary ground of things visible and invisible, with Him were all things; with Him, by Logos-power, the Logos Himself also, who was in Him, subsists. And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. He (the Logos) is what we know to be the beginning of the world. But He came into being by participation, not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function, does not render him deficient from whom it is taken. For just as from one torch many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him.”

The text presents a theological perspective on the nature of God and the concept of the Logos, which is a key idea in early Christian thought and philosophy, particularly in relation to the creation of the universe.

Tatian begins by stating that "God was in the beginning," emphasizing that God exists eternally and precedes all creation. The phrase suggests that the beginning of everything is tied to the concept of the Logos, which can be understood as the divine reason or word. The Logos is depicted as the intermediary between God and the world, responsible for the act of creation.

The author asserts that God is the necessary ground of all existence. Before creation, God existed alone, embodying all power and being. This suggests a monotheistic view where God is self-sufficient and complete without reliance on anything external.

The Logos is described as being both with God and intrinsic to Him. This means that the Logos is not an independent entity but rather derives from God's nature. The passage indicates that the Logos is active and dynamic, coming forth by God's will, which implies that creation is a deliberate act rather than a spontaneous one.

A significant aspect of the text is the distinction between "participation" and "abscission." Tatian argues that the Logos does not come into being by being cut off or separated from God. Instead, the Logos exists through participation in God's essence. This underscores the belief that the generation of the Logos does not diminish God's existence or nature.

The analogy of the torch is used to illustrate this point further. Just as lighting many torches from one does not take away from the original torch's light, the manifestation of the Logos does not reduce the power or essence of God. This emphasizes the idea that while the Logos is distinct, it remains fully divine, reinforcing the notion of God’s fullness.

Overall, the text articulates a view of God and the Logos that emphasizes their interconnectedness, the intentionality of creation, and the preservation of God's fullness despite the existence of other beings or concepts that stem from Him. It reflects early Christian attempts to reconcile the nature of the divine with the reality of creation, addressing key theological debates of the time.

Tertullian (A.D. 197)
Apology, 21

“We have already asserted that God made the world and all it contains by His Word, Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos–that is, the Word and Reason–as the Creator of the universe…And we, in like manner, hold that the Word, Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances. Reason abides to dispose and arrange, and power is overall to execute. We have been taught that He proceeds forth from God, and in that procession, He is generated so that He is the Son of God and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray because it is a ray of the sun–there is no division of substance but merely an extension. Thus, Christ is Spirit of Spirit and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence–in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united.”

The text is an excerpt from Tertullian, an early Christian theologian known for his efforts to articulate Christian doctrine and defend it against heretical ideas.

Tertullian asserts that God created the world through His Word, Reason, and Power, collectively referred to as the Logos. In philosophical contexts, the Logos represents a principle of order and knowledge, seen by both philosophers and Christians as integral to the act of creation.

He emphasizes that the Logos is not a separate entity from God but rather derived from the same substance or essence. This idea is illustrated using the analogy of a ray of sunlight. Just as the ray is part of the sun and does not divide the substance of the sun, the Logos (or Christ) is of the same essence as God.

Tertullian highlights the relationship between the Father and the Son. The Son of God is both fully divine and fully human, existing as a "ray" that emanates from God without losing the divine nature. This duality is crucial to Christian belief, asserting the belief in Jesus as both God and man.

He speaks about the procession of the Son from the Father, implying that while the Son is generated by the Father, this process does not create a division in their essence. The terms used suggest a deep theological relationship where the Son exists as a distinct person yet shares the same divine essence as the Father. The text concludes with a reference to the Incarnation, where the divine Logos becomes flesh within the Virgin Mary. This event is pivotal in Christian theology as it marks the union of divine and human natures in Christ, affirming that Jesus is both God and man.

Overall, Tertullian’s exposition attempts to defend and clarify the Christian understanding of the Trinity and the nature of Christ, using philosophical language to bridge the gap between Hellenistic thought and Christian doctrine. His use of analogies helps convey complex theological ideas in relatable terms.

Origen (A.D. 230)
First Principles, Preface 4

“Secondly, That Jesus Christ Himself, who came (into the world), was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things–‘For by Him were all things made’–He in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born of a virgin and of the Holy Spirit: that this Jesus Christ was truly born, and did truly suffer, and did not endure this death common (to man) in appearance only, but did truly die; that He did truly rise from the dead; and that after His resurrection He conversed with His disciples, and was taken up into heaven.”

The text discusses the nature and actions of Jesus Christ as articulated by Origen, an early Christian theologian. It outlines key theological points regarding the divinity and humanity of Christ, emphasizing several important doctrines.

Origen asserts that Jesus Christ eternally pre-existed with the Father before all creation. This suggests His divine nature and role in the Trinity. He highlights that Jesus was instrumental in the creation of all things, referencing the biblical notion that “by Him all things were made.” This indicates His authority and function in the divine plan.

The author emphasizes the belief that Jesus, despite being divine, took on human form. This concept of the Incarnation means that God became man, born of a virgin through the Holy Spirit. It underscores the mystery of the dual nature of Christ—fully God and fully man. Origen affirms that Jesus truly experienced human life. He was not just appearing to be human; He truly suffered, died, and rose again. This affirms the reality of His experiences and the significance of His resurrection for Christian belief.

The assertion that Jesus rose from the dead is crucial, as it forms the foundation of Christian faith, asserting that He conquered death. Finally, Origen mentions that after His resurrection, Jesus interacted with His disciples and ascended into heaven, reinforcing the belief in His ongoing human presence and authority.

Origen’s text encapsulates foundational Christian beliefs about Jesus’ nature, His role in salvation, and the significance of His life, death, and resurrection. It reflects the early church's effort to articulate and defend the dual nature of Christ against various theological challenges.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 4:7

“Believe also in the Son of God, One and Only, our Lord Jesus Christ, Who was be-gotten God of God, begotten Life of Life, begotten Light of Light, Who is in all things likes to Him that begat, Who received
not His being in time but was before all ages eternally and incomprehensibly begotten of the Father: The Wisdom and the Power of God, and His Righteousness personally subsisting: Who sitteth on the right hand of the Father before all ages.”

The is attributed to Cyril of Jerusalem, an important early Christian bishop and theologian. This passage emphasizes the nature of Jesus Christ in relation to God the Father and outlines key theological concepts regarding the divinity of Christ.

The phrase "Believe also in the Son of God, One and Only" affirms the belief in Jesus Christ as the unique Son of God. This highlights the Christian doctrine of the Trinity, where Jesus is recognized as both fully divine and fully human. The terms "begotten God of God," "begotten Life of Life," and "begotten Light of Light" emphasize that Jesus is not a created being but rather has a unique and eternal relationship with the Father. The use of "begotten" indicates a special form of existence that differs from creation, suggesting he shares the same divine essence as the Father.

The phrase "received not His being in time but was before all ages” points to the eternal nature of Christ, suggesting that He exists outside of time. This opposes the notion that Christ was created or came into existence at a certain moment, a fundamental belief in orthodox Christianity. Referring to Jesus as "The Wisdom and the Power of God, and His Righteousness personally subsisting" underscores His divine qualities. These attributes assert that Jesus embodies wisdom, power, and righteousness, which are essential characteristics of God Himself.

The statement "Who sits on the right hand of the Father before all ages" reflects traditional Christian beliefs about the ascension of Christ and His authority. Sitting at the right hand of the Father is often interpreted as a position of power and honor, signifying that Jesus plays an essential role in the divine governance of the universe.

Overall, the text articulates key tenets of Christian faith concerning the nature of Jesus Christ, emphasizing His divinity, eternal existence, and relationship with God the Father, all of which are foundational to understanding the Christian doctrine of the Trinity and Christology.

Athanasius of Alexandria (A.D. 362)
Orations, III:4

“On this account and reasonably, having said before, ‘The Father and I are One,’ He added, ‘I in the Father and the Father in Me,’ by way of showing the identity of Godhead and the unity of Essence. For they are one, not as one thing divided into two parts, and this nothing but one, nor as one thing twice named, so that the Same becomes at one time Father, at another, His own Son, for this Sabellius holding has judged a heretic. But They are two, because the Father is Father and is not also Son, and the Son is Son and not also Father; but the nature is one; (for the offspring is not unlike its parent, for it is his image), and all that is the Father’s, is the Son’s. Wherefore neither is the Son another God, for He was not procured from without, else were there many, if a godhead be procured foreign from the Father’s; for if the Son is other, as an Offspring, still He is the same as God; and He and the Father are one in propriety and peculiarity of nature, and in the identity of the one Godhead, as has been said.”

The text is a theological statement by Athanasius of Alexandria, focusing on the relationship between God the Father and God the Son (Jesus Christ) within the framework of Christian doctrine, particularly addressing the concept of the Trinity.

Athanasius begins by asserting that the Father and the Son are unified in their divine essence. He references Jesus's words, “The Father and I are One,” emphasizing that this oneness refers to their shared divine nature rather than a mere numerical singularity or a divided entity.

He critiques Sabellianism, a heretical view that suggests that God is a single entity who manifests in different forms (Father, Son, and Holy Spirit) at different times. Athanasius argues that while the Father and Son are distinct (the Father is not the Son, and the Son is not the Father), they share the same divine nature. This distinction upholds the individuality of each person within the Trinity.

Athanasius explains that the Son is not a separate or different God but is begotten of the Father, maintaining that the Son shares in the divine essence. He emphasizes that if the Son were a distinct entity created apart from the Father, it would imply multiple gods, contradicting the monotheistic belief. The notion that “the offspring is not unlike its parent” suggests that the Son is the perfect representation (or image) of the Father. Therefore, anything that belongs to the Father also inherently belongs to the Son, reinforcing the concept of their unity.

The author concludes by affirming that both the Father and the Son are one in terms of their divine nature and identity. This unity does not negate their distinctiveness as persons but rather highlights the complete harmony in their divine essence.

In short, Athanasius articulates a foundational understanding of the Trinity, stressing both the unity and the distinctiveness of the Father and the Son, a stance that became central to mainstream Christian doctrine.

Ambrose of Milan (A.D. 380)
On the Christian Faith, 1:2,16-17

“Further, that none may fall into error, let a man attend to those signs vouchsafed us by holy Scripture, whereby we may know the Son. He is called the Word, the Son, the Power of God, and the Wisdom of God. The Word, because He is without blemish; the Power, because He is perfect; the Son, because He is begotten of the Father; the Wisdom, because He is one with the Father, one in eternity, one in Divinity. Not that the Father is one Person with the Son; between Father and Son is the plain distinction that comes of generation; so Christ is God of God, Everlasting of Everlasting, Fullness of Fullness. Now, these are not mere names but signs of power manifesting itself in works, for while there is fullness of Godhead in the Father, there is also fullness of Godhead in the Son, not diverse, but one. The Godhead is nothing confused, for it is a unity: nothing manifold, for there is no difference in it.”

The text by Ambrose of Milan addresses the Christian understanding of the relationship between God the Father and Jesus Christ, the Son. It emphasizes several key theological concepts related to the nature of Christ and His divine role within the Holy Trinity.

Ambrose identifies Jesus with several significant titles—Word, Son, Power, and Wisdom of God. Each title carries deep theological implications. The “Word” points to the concept of Jesus as the ultimate expression of God, echoing the opening of the Gospel of John, which presents Jesus as the Word (Logos) through which all things were created. The “Son” signifies Jesus as begotten of the Father, indicating a unique and eternal relationship within the Trinity. The “Power of God” emphasizes the strength and authority of Christ, affirming His divine nature. And the “Wisdom of God” suggests that Jesus embodies divine wisdom, being one with the Father.

Ambrose clarifies that while there is a distinction between the Father and the Son (due to their relational dynamic—Father begetting the Son), this does not imply a division in their divine essence. The interaction between Father and Son suggests a relational distinction, but they are united in their divinity.

He asserts that both the Father and the Son possess the fullness of Godhead—meaning they are fully divine without any lack or deficiency. This challenges any notion that might imply Jesus is lesser than the Father. Ambrose insists on the idea of a single, unified Godhead. He argues against any interpretations that might suggest a multiplicity or confusion within the divine nature, reiterating that the essence of God is one, despite the relational distinctions.

In summary, Ambrose's text articulates a doctrine of the Trinity that maintains both the oneness of God and the distinct roles of the Father and Son, affirming that they are both fully God and fundamentally united in their divine nature.

Gregory of Nyssa (A.D. 384)
Against Eunomius, 3:4

“At what point, then, does Eunomius assent to the truth? When he says that the Lord Himself, being the Son of the living God, not being ashamed of His birth from the Virgin, often named Himself, in His own sayings, ‘the Son of Man’? For this phrase, we also allege proof of the community of essence because the name of Son shows the community of nature to be equal in both cases. For as He is called the Son of Man because of the kindred of His flesh to her of whom He was born, so also He is conceived, surely, as the Son of God, because of the connection of His essence with that from which He has His existence, and this argument is the greatest weapon of the truth. Nothing so clearly points to Him, the mediator between God and man (as the great Apostle called Him), as the name of Son, equally applicable to either nature, Divine or Human. For the same Person is Son of God, and was made, in the Incarnation, Son of Man, that, by His communion with each, He might link together by Himself what were divided by nature. Now, if he were without participation in human nature in becoming the Son of Man, it would be logical to say that neither does He share in the Divine essence, though He is the Son of God. But suppose the whole compound nature of man was in Him (for He was always tempted like we are, yet without sin). In that case, it is surely necessary to believe that every property of the transcendent essence is also in Him, as the Word Son claims for Him both alike–the Human in the man, but in the God the Divine.”

In this passage, Gregory of Nyssa addresses the theological significance of Jesus Christ's dual nature as both divine and human, focusing on the implications of His titles, particularly "Son of Man" and "Son of God."

Gregory begins by questioning at what point Eunomius, a contemporary theologian with opposing views, agrees with the truth about Christ's identity. He suggests that Eunomius acknowledges the significance of Jesus referring to Himself as "the Son of Man," which reflects both His humanity and His connection to the Virgin Mary.

Gregory argues that calling Jesus the "Son" highlights a shared essence between the Father and the Son. He emphasizes that just as Jesus is Son of Man through His human lineage, He is also the Son of God due to His divine origin. This assertion establishes the equality and unity of His two natures—human and divine.

He identifies Jesus as the mediator between God and humanity, a role that is crucial for understanding His purpose. By being both the Son of God and the Son of Man, Jesus bridges the gap between the divine and human realms. Moreover, Gregory posits that if Jesus were not fully human, He could not be considered fully divine either. This emphasizes the necessity of His complete sharing in human nature, as He experienced human temptations without sin. The implication is that His humanity and divinity coexist perfectly within Him.

Gregory concludes that if Christ embodies the full nature of humanity, then He must also possess the properties of divine essence. The title "Word Son" includes both aspects, affirming that in His human existence, He retains all divine attributes.

Overall, Gregory's argument reinforces the Christian understanding of Christ's nature, asserting that His coexistence as both God and man is essential for His role in salvation and the unity of the divine plan.

Augustine of Hippo (A.D. 416)
On the Trinity, 15:14

“The Word of God, then, the only-begotten Son of the Father, in all things like and equal to the Father, God of God, Light of Light, Wisdom of Wisdom, Essence of Essence, is altogether that which the Father is, yet is not the Father, because the one is Son, the other is Father. And hence He knows all that the Father knows; but to Him to know, as to be, is from the Father, for to know and to be is there one. And therefore, as to be is not to the Father from the Son, neither is to know. Accordingly, as though uttering Himself, the Father begat the Word equal to Himself in all things; for He would not have uttered Himself wholly and perfectly if there were in His Word anything more or less than in Himself.”

This text by Augustine of Hippo is a profound exploration of the relationship between the Father and the Son within the Christian doctrine of the Trinity.

Augustine emphasizes that the Son (referred to as "the Word of God") is fully divine and possesses all attributes of God the Father—He is described as "God of God, Light of Light, Wisdom of Wisdom, Essence of Essence." This affirms the belief in the equality and co-eternity of the Father and the Son.

Although the Son is equal to the Father in essence and divinity, Augustine draws a distinction by noting that the Son is not the Father. The Father is termed the 'Father' and the Son the 'Son' to indicate their roles in the divine relationship. This distinction is crucial to understanding the Christian concept of the Trinity, where the three Persons (Father, Son, and Holy Spirit) are distinct yet of one essence.

Augustine introduces an important theological point that both knowing and being are derived from the Father. He suggests that the Son's knowledge is not independent but comes from the Father, indicating an inseparable link between the two. This implies that the Son's existence (to 'be') and his knowledge (to 'know') are both grounded in the Father, reinforcing that the Son is fully divine yet exists in relation to the Father.

The metaphor of the Father "uttering" the Word conveys the idea that the Son is the perfect expression of the Father. Augustine argues that for the Father to fully express Himself, the Word must be completely equal to the Father; anything less would mean that the Father is not fully revealed. This emphasizes the perfection and completeness of the relationship within the Trinity.

Overall, Augustine's text articulates a complex understanding of how the Father and the Son relate to one another, highlighting both their unity in divinity and their distinct roles in the Godhead. This theological foundation was crucial in shaping early Christian thought on the nature of God and the complexities of the Trinity.

For in him dwelleth all the fulness of the Godhead bodily.
Colossians 2, 9