Samuel Clarke’s 55 Theses, Part 2: Theses 16-30

Here is part 2 of section 2 of Samuel Clarke’s Scripture Doctrine of the Trinity. The introduction is available here. The first part, theses 1-15, can be read here. My comments on the first part can be read here.

XVI.

     They therefore have also justly been censured, who taking upon them to be wise above what is written, and intruding into things which they have not seen; have presumed to affirm [Gr text] that there was a time when the Son was not.

See beneath, thesis 17.

XVII.

     The Son (according to the reasoning of the primitive writers) derives his Being from the Father, (whatever the particular manner of that derivation be,) not by mere necessity of nature, (which would be in reality self-existence, not filiation;) but by an act of the Father’s incomprehensible power and will.

Notes on thesis 17.

     It cannot be denied but the terms [Son and beget] do most properly imply an act of the Father’s will. For whatever any person is supposed to do, not by his power and will, but by mere necessity of nature; ’tis not properly He that does it, but necessity of fate. Neither can it intelligibly be made out, upon what is founded the authority of the Father, and the mission of the Son, if not upon the Son’s thus deriving his Being from the Father’s incomprehensible power and will. However, since the attributes and powers of God are evidently as eternal as his Being; and there never was any time, wherein God could not will what he pleased, and do what he willed; and since it is just as easy to conceive God always acting, as always existing; and operating before all ages: it will not at all follow, that that which is an effect of his will and power, must for that reason necessarily be limited to any definite time. Wherefore not only those ancient writers who were esteemed Semi-Arians, but also the learnedest of the fathers on the contrary side, who most distinctly and explicitly contended for the eternal generation of the Son, even they did still nevertheless expressly assert it to be an act of the Father’s power and will.

“Him [saith Justin Martyr] who, by the will of the Father, is God; the Son and Messenger of the Father.” (Dial. cum Trypho.)

Again: “For he hath all these titles [before-mentioned, viz. that of Son, Wisdom, Angel, God, Lord, and Word,] from his ministering to his Father’s will, and from being begotten of the Father by his will.” (Ibid.)

And in that remarkable passage, where he compares the generation of the Son from the Father, to one light derived from another; he adds, “I have said that this Power [meaning the Son] was begotten of the Father, by his power and will.” (Ibid.)

[Note: In all these passages, the words [Gr text], signify evidently, not volente, voluntate; not the mere approbation, but the act of the will. And therefore St. Austin is very unfair, when he confounds these two things, and asks (utrum Pater sit Deus, volens an nolens,) whether the Father himself be God, with or without his own will? The answer is clear: He is God, [volens,] with the approbation of his will; but not voluntate, not [Gr text], not, [Gr text], not by an act of will, but by necessity of nature.]

Irenaeus frequently styles the Son, [Latin text] the eternal Word of God; and affirms, that [Latin text] he always was with the Father, that [Latin text] he did always co-exist with the Father; and blames those who did [Latin text] ascribe a beginning to his production: And yet (I think) there is no passage in this writer, that supposes him to be derived from the Father by any absolute necessity of nature.

Origen speaks thus concerning the time of the Son’s generation: “These words, Thou art my Son, this day have I begotten thee; are spoken to him by God, with whom it is always today: For there is no evening nor morning with him: but the time co-extended, if I may so speak, with His unbegotten and eternal life, is the today in which the Son was begotten: So that the beginning of his generation can no more be discovered, than of that day.” (Comment. in Joh. pag. 31.) And yet none of the ancient writers do more expressly reckon the Son among the [Gr text] Being derived from the power and will of the Father, than Origen: See the passage cited above, in thesis 14.

Novatian expresses himself thus: “The Son, being begotten of the Father, is always in [or with] the Father: —- He that was before all time, must be said to have been always in [or with] the Father.” (De Trin. c. 31.) And yet in the same chapter he expressly adds: “The Word, which is the Son, was born of the Father, at the will of the Father: —- He was produced by the Father, at the will of the Father. (Ibid.) Upon which passages the learned Bp Bull makes this remark: “When the Son is said to be born of the Father, at the will of the Father, that will of the Father must be understood to be eternal.” (Defens. Sect. 3. cap. 8. S 8.)

And Alexander Bishop of Alexandria: “We believe (saith he) that the Son was always from the Father. But let no one by the word [always,] be led to imagine him to be self-existent. For neither the term, was; nor, always; nor, before all ages; mean the same as being self-existent. —- The phrases, was; and, always; and, before all ages; whatever their meaning be, cannot imply the same as self-existence.” (Theodorit. lib. 1. c. 4.)

Eusebius, in the following passages, expresses his sense of the Son’s being always with the Father: “The singular [saith he] and eternal generation of the only begotten Son.” (Eccles. Theol. 1. 1, c. 12.) And again; “‘Tis manifest that the only-begotten Son was with God his Father, being present and together with him, always and at all times.” (Lib. 2. c. 14.) And again; “But [the consideration of Christ before his incarnation] must extend back beyond all time, and beyond all ages.” (Demonstr. Evang. lib. 4, c. 1.) And again; “That the Son was begotten; not as having at a certain time not been, and then beginning to be; but being before all ages, and still before them, and being always present as a Son with his Father; not self-existent, but begotten of the self-existent Father; being the only-begotten, the Word, and God from God.” (Ibid. c. 3.) And again; “That the Son subsisted from endless age, or rather before all ages; being with Him, and always with him who begat him, even as light with the luminous body”: (Ibid. 1. 5. c. 1.) [Which similitude ** how far it is true, see explained in the following page.] ** See my commentary on 40 select texts, in answer to Mr. Nelson, p. 158. And again; “To Him, [viz. to the Father] is intercession made for the salvation of all, by the pre-existing only-begotten Word Himself, by him first and only, who is over all, and before all, and after all, the great High Priest of the Great God, ancienter than all time and all ages, [Gr. the ancienter of all time and of all ages,] sanctified with the honor and dignity of the Father.” (De land. Constantini, c. 1.) And again: “The only-begotten Word of God, who reigneth with his Father from beginningless ages, to endless and never-ceasing ages. (Ibid. c. 2.)

And yet nobody more expressly than the same Eusebius, declares that the Son was generated by the power and will of the Father: “The Light [saith he] does not shine forth by the will of the luminous body, but by a necessary property of its nature: But the Son, by the intention and will of the Father, received his subsistence so as to be the Image of the Father: For by his will did God become the Father of his Son, and caused to subsist a second light, in all things like unto Himself.” (Demonstr. Evangel. lib. 4, cap. 3.) And again; “Receiving before all ages a real subsistence, by the inexpressible and inconceivable will and power of the Father.” (Ibid.)

And the Council of Sirmium: “If any one says that the Son was begotten not by the will of the Father, let him be anathema. For the Father did not beget the Son by a physical necessity of nature without the operation of his will; but he at once willed, and begat the Son, and produced him from Himself, without time, and without suffering and diminution himself.” (Anathemat. 25.) And this canon, saith Hilary, was therefore made by the Council, “lest any occasion should seem given to heretics, to ascribe to God the Father a necessity of begetting the Son, as if he produced him by necessity of nature, without the operation of his will.” (De Synod.)

And Marius Victorinus: “It was not [saith he, speaking of the generation of the Son,] by necessity of nature, but by the will of the Father’s Majesty.” (Adv. Arium.)

And Basil the Great: “God [saith he] having his power concurrent with his will, begat a Son worthy of Himself; he begat him, such as he Himself would” (Hom. 29.)

And again: “It is the general sentiment of all Christians whatsoever, that the Son is a Light begotten, shining forth from the unbegotten Light; and that He is the True Life and the True Good, springing from that Fountain of Life, the Father’s goodness.” (Contr. Eunom. lib. 2.)

And Gregory Nyssen: “For neither [saith he] doth that immediate connection between the Father and the Son, exclude [or, leave no room for the operation of] the Father’s will; as if he begat the Son by necessity of nature, without the operation of his will: neither does the supposition of the Father’s will [operating in this matter,] so divide the Son from the Father, as if any space of time was requisite between, [for the will of the Father to operate in.]” (Contr. Eunom. lib. 2.)

And again: “If he begat the Son when he would, (as Eunomius contends;) it will follow, that since he always willed what is good, and always had power to do what he would, therefore the Son must be conceived to have been always with the Father, who always wills what is good, and always has power to do what he wills.” (c. Eunom. 8.)

And, among modern writers, the learned Dr. Payne: “There are several things, I own [saith he] in the blessed Trinity, incomprehensible to our reason, and unaccountable to our finite understandings —-; As, why, and how an infinite and all-sufficient God, should produce an eternal Son, —-; Whether this were by a voluntary or a necessary production; etc.”

XVIII.

     The [Logos, the] Word or Son of the Father, sent into the world to assume our flesh, to become man, and die for the sins of mankind; was not the [[Gr text], the] internal reason or wisdom of God, an attribute or power of the Father; but a real Person, the same who from the beginning has been the Word, or Revealer of the will, of the Father to the world.

See the texts, No 535, 680, 654, 616, 617, 6 18, 607, 612, 638, 574, 584, 586, 588, 569, 631, 641, 642, 652, 672.

See beneath, theses 22 and 23.

Notes on thesis 18.

     That [the [Gr text], the [Gr text], the [Gr text],] the Word, the Wisdom, the Power, of the Father, was inseparably united to Christ, and dwelt in him, [the Father which dwelleth in me, he doth the works, Joh. 14:10;] is acknowledged on all hands, even by the Socinians themselves. But the question is, whether that Logos, of whom it is declared in Scripture that He was made flesh, and dwelt among us; that he came down from heaven, not to do his own will, but the will of him that sent him; that he came in the flesh;  that he took part of flesh and blood; that he was made in the likeness of men, and found in fashion as a man; does not signify the real Person, to whom the forementioned powers and titles belongs, both before and after his incarnation, in different manners.

As to the sense of Antiquity. Among the writers before the time of the Council of Nice, Theolphilus, Tatian, and Athenagoras, seem to have been of that opinion, that [the Logos] the Word, was [the [Gr text]] the internal Reason or Wisdom of the Father; and yet, at the same time, they speak as if they supposed that Word to be produced or generated into a real Person. Which is wholly unintelligible: And seems to be a mixture of two opinions: the one, of the generality of Christians, who believed the Word to be a real Person: the other, of the Jews and Jewish Christians, who personated the internal Wisdom of God, or spake of it figuratively (according to the genius of their language) as of a Person. See my commentary on 40 select texts, in answer to Mr. Nelson, p. 178.

Irenaeus and Clemens Alexandrius, speak sometimes with some ambiguity; but upon the whole, plainly enough understand the Word or Son of God, to be a real Person. The other writers before the Council of Nice, do generally speak of Him clearly and distinctly, as of a real Person. See a large passage of Justin Martyr, in the latter part of his Dialogue with Trypho; where speaking against those, who taught [[Gr text]] that the Son was only a power emitted from the Father, so as not to be really distinct from him; in like manner as men say the light of the sun is upon earth, yet so as not to be a real distinct thing from the sun in the heavens, but, when the sun sets, the light also goes away with it; he, on the contrary, explains his own opinion to be, that as angels  are permanent beings, and not mere powers; so the Son, whom the Scriptures call [[Gr text]] both God and an Angel, [[Gr text]] “is not, like the light of the sun, a mere name [or power,] but a really distinct Being, begotten from the Father by his power and will; not by division, as if the Father’s Substance could be parted, as all corporeal things are divided and parted, and thereby become different from what they were before part was taken from them; but as one fire is lighted from another, [so as to be really distinct from it,] and yet the former suffers thereby no diminution.” And indeed St John himself, styling him [Theos] God, (which can be understood only of a real Person,) Joh. 1:1; compared with Rev. 19:13, where he says, “His name is called the Word of God”; does sufficiently determine the point.

About the time of the Council of Nice, they spake with more uncertainty; sometimes arguing that the Father considered without the Son, would be without Reason and without Wisdom, (which is supposing the Son to be nothing but an attribute of the Father:) and yet at other times expressly maintaining, that the Son was “neither the word spoken forth, nor the inward word [or reason] in the mind of the Father, nor an efflux of him, nor a part [or segment] of his unchangeable nature, nor an emission from him; but truly and perfectly a Son.” (Athanas. Exposit. Fidei.) But the greater part agreed in this latter notion, that he was a real Person: and the learned Eusebius has largely and beyond contradiction proved the same, [viz. that the Son is neither, [Gr text], a mere power or attribute of the Father; nor the same Person with the Father; but a real distinct living Subsistence, and true Son of the Father;] in his Books, de Ecclesiastica Theologia, against Marcellus of Ancyra, a Follower of Sabellius and Paul of Samosat: And particularly, Book I, chap. 8, and chap. 20; which highly deserve the perusal of all learned men.

After the time of the Council of Nice, they spake still more and more confusedly and ambiguously; till at last the Schoolmen, (who, as an + excellent writer of our Church expresses it, “wrought a great part of their Divinity out of their own brains, as spiders do cobwebs out of their own bowels; starting a thousand subtilties, —- which we may reasonably presume that they who talk of them, did themselves never thoroughly understand”;) made this matter also, as they did most others, utterly unintelligible. + Archbishop Tillotson, sermon concerning the unity of the divine nature.

XIX.

     The Holy Spirit is not self-existent, but derives his Being from the Father, (by the Son,) as from the Supreme Cause.

See the texts, No 1148, 1154, 546; and 1149-1197.

See above, theses 5 and 12; and below, thesis 40.

XX.

     The Scripture, speaking of the Spirit of God, never mentions any limitation of time, when he derived his Being from the Father; but supposes him to have existed with the Father from the beginning.

See the texts, No 1132*, 1148, 1154.

See above, theses 3 and 15.

XXI.

     In what particular metaphysical manner the Holy Spirit derives his Being from the Father, the Scripture hath no where at all defined, and therefore men ought not to presume to be able to explain.

See the texts, No 1148, 1154.

See above, thesis 13.

Notes on thesis 21.

     Thus Basil: “If [saith he] you are ignorant of many things; nay; if the things you are ignorant of, be ten thousand times more than those you know, why should you be ashamed, among so many other things, to take in this likewise, that safe method of confessing your ignorance as to the manner of the existence of the Holy Spirit?” (Orat. contr. Sabell.)

And again: “The very motions of our own mind, [saith he,] whether of the soul may be said more properly to create or beget them; who can exactly determine? What wonder then is it, that we are not ashamed to confess our ignorance how the Holy Spirit was produced? For, that he is superior to created Beings, the things delivered in Scripture concerning him do sufficiently evidence: But the title of unoriginated, this no man can be so absurd as to presume to give to any other than to the Supreme God: Nay, neither can we give to the Holy Spirit, the title of Son; for there is but one Son of God, even the only-begotten. What title then are we to give the Spirit? We are to call him the Holy Spirit, the Spirit of God, the Spirit of Truth, sent forth from God, and bestowed through the Son: Not a servant, but Holy and Good, the directing Spirit, the Quickening Spirit, the Spirit of Adoption, the Spirit which knoweth all the things of God. Neither let any man think, that our refusing to call the Spirit a creature, is denying his personality, [or real subsistence:] for it is the part of a pious mind, to be afraid of saying any thing concerning the Holy Spirit, which is not revealed in Scripture; and rather be content to wait till the next life, for a perfect knowledge and understanding of his nature.” (Contra Eunom. lib. 3.)

XXII.

     The Holy Spirit of God does not in Scripture generally signify a mere power or operation of the Father, but more usually a real Person.

See the texts, No 1017, 1032, 1043, 1045, 1046, 1048, 1059*; 1077, 1129, 1138, 1143, 1144, 1147, 1155, 1171, 1172.

See above, thesis 18; and below, thesis 23.

XXIII.

     They who are not careful to maintain these personal characteristics and distinctions, but while they are solicitous (on the one hand) to avoid the errors of the Arians, affirm (in the contrary extreme) the Son and Holy Spirit to be (individually with the Father) the Self-existent Being: These, seeming in words to magnify the name of the Son and Holy Spirit, in reality take away their very existence; and so fall unawares into Sabellianism (which is the same with Socinianism.)

See above, theses 18 and 22.

Notes on thesis 23.

     “It is so manifestly declared in Scripture, [saith Novatian] that He, [viz. Christ] is God; that most of the heretics, struck with the greatness and truth of his divinity, and extending his honor even too far, have dared to speak of him not as of the Son, but as of God the Father himself.” (De Trin. cap. 18.)

And Origen: “Be it so [saith he,] that some among us, (as in such multitude of believers there cannot but be diversity of opinions,) are so rash as to imagine our Savior to be Himself the Supreme God over all; Yet we do not so, who believe his own words, My Father which sent me, is greater than I.” (contr. Cels. lib. 8.)

And Athanasius: “Was not the Son [saith he] sent by the Father? He himself every where declares so: and He likewise promised to send the Spirit, the Comforter; and did send him according to his promise. But now they who run the Three Persons into One, destroy (as much as in them lies) both the generation [of the Son,] and the mission [of the Son and Spirit.]” (contra Sabell.)

And Basil: “If any one [saith he] affirms the same person, to be the Father and the Son and the Holy Spirit; imagining One Being under different names, and one real subsistence under three distinct denominations; we rank such a person among the Jews.” (Monachis Suis, epist. 73.)

And again: “Unto this very time, in all their letters, they fail not to anathematize and expel out of the Churches the hated name of Arius: but with Marcellus, who has introduced the directly contrary impiety, and profanely taken away the very existence of the divinity of the only-begotten Son, and abused the signification of the word (Logos,) [interpreting it of the internal reason of the Father;] with this man they seem to find no fault at all.” (Ad Athanas. epist. 52.)

And Nazianzen, speaking somewhere of the same opinions, calls those men [[Gr text]] over-orthodox, who by affirming the Son and Holy Spirit to be unoriginated, did consequently either destroy their personality, that is, their existence; or introduce three co-ordinate self-existent Persons, that, [[Gr text]] a plurality of Gods.

The learned Bishop Bull, speaking of the ancient writers before the Council of Nice: “Though perhaps [saith he] they do indeed somewhat differ from the divinity of the schools; on which, Petavius lays too much stress in these mysteries.” (Sect. 2. cap. 13, S 1.)

And again: “He [viz. Petavius] thought every things jejune and poor, that was not exactly agreeable to the divinity of the schools, itself more truly in most things jejune and poor.” (Sect. 3. cap. 9, S 8.)

XXIV.

     The Person of the Son, is, in the New Testament, sometimes styled, God.

See the texts, No 533-545.

See below, theses 25 and 27.

XXV.

     The reason why the Son in the New Testament is sometimes styled God, is not so much upon account of his metaphysical substance, how divine soever; as of his relative attributes and divine authority (communicated to him from the Father) over us.

See the texts, No 533—-545.

See beneath, thesis 51.

Notes on thesis 25.

     So far indeed as the argument holds good from authority to substance, so far the inferences are just, which in the School of Divinity are drawn concerning the substance of the Son. But the Scripture itself, being written as a rule of life; neither in this, nor in any other matter, ever professedly mentions any metaphysical notions, but only moral doctrine; and metaphysical or physical truths accidentally only, and so far as they happen to be connected with moral.

The word, God, when spoken of the Father himself, is never intended in Scripture to express philosophically his abstract metaphysical attributes; but to raise in us a notion of his attributes relative to us, his supreme dominion, authority, power, justice, goodness, etc. For example: When God the Father is described in the loftiest manner, even in the prophetic style, Rev 1:8, he which is, and which was, and which is to come; tis evident that these words, signifying his self existence or underived and independent eternity, are used only as a sublime introduction to, and a natural foundation of, that which immediately follows, viz. his being (ho Pantokrator) Supreme Governor over all.

And hence (I suppose) it is, that the Holy Ghost in the New Testament is never expressly styled God; because whatever be his real metaphysical substance, yet, in the divine economy, he is no where represented as sitting upon a throne, or exercising supreme dominion, or judging the world; but always as executing the will of the Father and the Son, in the administration of the government of the Church of God; according to that of our Savior, Joh. 16:13 “He shall not speak of himself; but whatsoever he shall hear, that shall he speak.” See below, theses 32 and 41.

XXVI.

     By the operation of the Son, the Father both made and governs the world.

See the texts, No 546, —- 553, 642, 652.

Notes on thesis 26.

     There is hardly any doctrine, wherein all the ancient Christian writers do so universally, so clearly, and so distinctly agree; as in this. And therefore I shall mention but one or two authors.

“There is one God [saith Irenaeus] Supreme over all, who made all things by his Word: —- And out of all things, nothing is excepted; but all things did the Father make by Him, whether they be visible or invisible, temporal or eternal.” (lib. 1, cap. 19.)

Again: “That the Supreme God did by his Word [which, saith he just before, is our Lord Jesus Christ,] make and order all things, whether they be angels, or archangels, or thrones, or dominions; is declared by St. John, when he saith, All things were made by him, and without him was not any thing made.” (Lib. 3. cap. 8.)

And again: “Believing [saith he] in the one true God, who made heaven and earth, and all things that are therein, by his Son Jesus Christ.” (lib. 3, cap. 4.)

And Athanasius: “By whom [viz. by the Son,] the Father frames and preserves and governs the universe.” (contra Gentes.)

And again: “By the Son [saith he,] and in [or through] the Spirit, God both made and preserves all things.”

XXVII.

     Concerning the Son, there are other greater things spoken in Scripture, and the highest titles ascribed to him; even such as include all divine powers, excepting only supremacy and independency, which to suppose communicable is an express contradiction in terms.

Notes on thesis 27.

     The Word, [saith Justin] is the first power (next after God, the Father and Supreme Lord of all,) and it is the Son.” (Apol. 1.)

See the texts, which declare;

That He knows men’s thoughts, No 554, 557, 562, 564, 565, 573, 589, 599, 605, 614, 627, 657, 669.

That he knows things distant, No 571.

That he knows all things, No 606, 613.

That he is the Judge of all, No 582, 623.

That it would have been a condescension in him, to take upon him the nature of angels, No 654.

That he knows the Father, No 555, 576; even as he is known of the Father, No 592.

That he so reveals the Father, as that he who knows Him, knows the Father, No 590, 598, 600, 603.

That he takes away the sin of the world, No 570.

That he forgave sins, and called God his own Father, No 580, 649, 650.

That all things are His, No 604, 608, 655, 656.

That he is Lord of all, No 620, 621*, 622, 630, 633, 638, 651, 652, 665, 679, 681.

That he is the Lord of Glory, No 626, 663.

That he appeared of old in the person of the Father, No 616, 617, 618, 597.

That he is greater than the temple, No 556.

That he is the same for ever, No 652, 662.

That he hath the keys of hell and of death, No 667.

That he hath the Seven Spirits of God, No 670, 674.

That he is Alpha and Omega, the Beginning and the End, No 666, 667, 668, 686,

That he is the Prince of Life, No 615.

That he and his Father are one, [[Gr text]] No 594, 595, 609, 610, 611.

That he is in the Father, and the Father in Him, No 596, 600, 602, 610, 611.

That he is the Power and Wisdom of God, No 625, 644.

That he is holy and true, No 671, 672.

That he is in the midst of them who meet in his Name, No 558, 621, 624, 648.

That he will be with them always, even unto the end, No 560.

That he will work with them and assist them, No 563, 640, 643.

That he will give them a mouth and wisdom, No 566.

That he will give them what they ask in his Name, No 601.

That he hath Life in himself, No 583, 667.

That he hath power to raise up himself, No 572, 593.

That he will raise up his disciples, No 582, 585, 587.

That he works as the Father works, and does all as He doth, No 579, 581, 582.

That he has all power in heaven and in earth. No 559, 578, 628, 629, 639, 646, 653, 664, 671.

That he is above all, No 577, 633, 638, 642.

That he sits on the throne, and at the right hand, of God, No 633, 647, 652, 659, 666, 661, 664, 673, 676.

That he was before Abraham, No 591.

That he was in the beginning with God, No 567.

That he had glory with God before the world was, No 607, 612.

That he was in the form of God, No 638.

That he came down from heaven, No 574, 584, 586, 588; and is in heaven, No 575.

That he is the Head, under whom all things are reconciled to God, No 632, 633, 635, 636, 642, 646.

That in him dwelleth the fulness of the Godhead, No 642, 645.

That he is the Image of God, No 631, 641, 652.

That he is in the bosom of the Father. No 569.

That his generation none can declare, No 619, 658.

That he is the Word of God, No 680, 535; the Son of God, No 561; the only-begotten Son, No 568; the firstborn of every creature; No 641, 642, 672.

See also the texts, wherein are joined together

The kingdom of Christ and of God, No 637, 677.

The throne of God and of the Lamb, No 684, 685.

The wrath of God and of the Lamb, No 675.

The first fruits to God and to the Lamb, No 675.

God and the Lamb, the light of the new Jerusalem, No 683.

God and the Lamb, the temple of it, No 682.

In order to understand rightly and consistently, and in what sense, in several of these passages, many of the same powers are ascribed to Christ, which in other passages are represented as peculiar characteristics of the Person of the Father; it is to be observed, that with each one of the attributes of the Father, there must always be understood to be connected the notion of supreme and independent; but the titles ascribed to the Son, must always carry along with them the idea of being communicated or derived. Thus, for example, when all power is ascribed to the Father; ’tis manifest it must be understood absolutely, of power supreme and independent: but when the Son is affirmed to have all power, it must always be understood (and indeed in Scripture it is generally expressed) to be derived to him from the supreme power and will of the Father. Again; When the Father is said to create the world, is must always be understood, that he of his own original power created it by the Son: But when the Son is said to create the world, it must be understood that he created it by the power of the Father. See and compare thesis 10 above, with this whole thesis 27; and the texts there cited, with those referred to here; particularly No 447, 362, 58, 669, and 789.

XXVIII.

     The Holy Spirit is described in the New Testament, as the immediate Author and Worker of all miracles, even of those done by our Lord himself; and as the Conductor of Christ in all the actions of his life, during his state of humiliation here upon earth.

See the texts, wherein he is declared to be:

The immediate Author and Worker of all miracles, No 996, 997, 1001, 1009, 1011, 1012, 1014, 1015, 1016, 1017, 1018, 1019, 1021.

Even of those done by Christ himself, No 1000, 1010, 1013, 1023.

And the Conductor of Christ, in all the actions of his life here upon earth, No 998, 999, 1002, 1003, 1004, 1005, 1006, 1007, 1008, 1010, 1020, 1022.

XXIX.

     The Holy Spirit is declared in Scripture to be the Inspirer of the prophets and apostles, and the Great Teacher and Director of the apostles in the whole work of their ministry.

See the texts, No 1024—-1073.

XXX.

     The Holy Spirit is represented in the New Testament, as the Sanctifier of all hearts, and the Supporter and Comforter of good Christians under all their difficulties.

See the texts, No 1074—-1120.

“The Father is greater than I”?

Recently we examined in  No One Good But the Father?  the idea that the Father is greater than the Son in respect to His being the Cause and Origin of the Son by eternal generation. This view that the Father is eternally greater than the Son, although scriptural, rubs many the wrong way. This is primarily because of the misuse of that biblical expression to try to dishonor the Son and and make Him out to be a mere creature, or a mere man, by heretics. But many modern Christians might be surprised to find that this interpretation of the passage, viz, that it refers to the Father as the eternal origin of the Son, is actually quite common among the orthodox church fathers.

We find a several instances of this interpretation even in the post-nicene ‘Cappadocian fathers’, as well as in the teachings of Alexander of Alexandria (Athanasius’s predecessor in the episcopate), and even Hilary of Poitiers:

Alexander, Bishop of Alexandria

“We have learnt that the Son is immutable and unchangeable, all-sufficient and perfect, like the Father, lacking only His “unbegotten.” He is the exact and precisely similar image of His Father. For it is clear that the image fully contains everything by which the greater likeness exists, as the Lord taught us when He said, ‘My Father is greater than I.’ And in accordance with this we believe that the Son always existed of the Father ; for he is the brightness of His glory, and the express image of His Father’s Person.’ But let no one be led by the word ‘always’ to imagine that the Son is unbegotten, as is thought by some who have their intellects blinded : for to say that He was, that He has always been, and, that before all ages, is not to say that He is unbegotten…

Therefore His own individual dignity must be reserved to the Father as the Unbegotten One, no one being called the cause of His existence : to the Son likewise must be given the honour which befits Him, there being to Him a generation from the Father which has no beginning ; we must render Him worship, as we have already said, only piously and religiously ascribing to Him the ‘was’ and the ‘ever,’ and the ‘before all ages ;’ not however rejecting His divinity, but ascribing to Him a perfect likeness in all things to His Father, while at the same time we ascribe to the Father alone His own proper glory of ‘the unbegotten,’ even as the Saviour Himself says, ‘My Father is greater than I.'” (Epistle of Alexander, Bishop of Alexandria, to Alexander, Bishop of Constantinople, from Theodoret’s, Ecclesiastical History, I.III – NPNF 3.39, 40.)

 

Basil the Great

“For since the Son’s beginning/origin (ἡ ảρχή) is from the Father, according to this, the Father is greater, as cause (ἀίτιος) and beginning/origin (ảρχή). Therefore the Lord said, My Father is greater than I, clearly because He is Father. Indeed, what else does the word Father mean unless the cause (τὸ αἰτία) to be/exist [Latin: esse] (εἶναι) and beginning/origin (ἀρχὴ) of that which is begotten of Him?” (Against Eunomius, I.25 – translation by David Waltz.)

Greek text:

Ἐπειδὴ γὰρ ἀπὸ τοῦ Πατρὸς ἡ ἀρχὴ τῷ Υἱῷ, κατὰ τοῦτο μείζων ὁ Πατὴρ, ὡς αἴτιος καὶ ἀρχή. Διὸ καὶ ὁ Κύριος οὕτως εἶπεν· Ὁ Πατήρ μου μείζων μου ἐστὶ, καθὸ Πατὴρ δηλονότι. Τὸ δὲ, Πατὴρ, τί ἄλλο ση μαίνει ἢ οὐχὶ τὸ αἰτία εἶναι καὶ ἀρχὴ τοῦ ἐξ αὐτοῦ γεννηθέντος; (Migne, PG 29.568)

Gregory Nazianzen –

“As your third point you count the Word Greater ; and as your fourth. To My God and your God. And indeed, if He had been called greater, and the word equal had not occurred, this might perhaps have been a point in their favour. But if we find both words clearly used what will these gentlemen have to say? How will it strengthen their argument ? How will they reconcile the irreconcilable? For that the same thing should be at once greater than and equal to the same thing is an impossibility; and the evident solution is that the Greater refers to origination, while the Equal belongs to the Nature ; and this we acknowledge with much good will. But perhaps some one else will back up our attack on your argument, and assert, that That which is from such a Cause is not inferior to that which has no Cause ; for it would share the glory of the Unoriginate, because it is from the Unoriginate. And there is, besides, the Generation, which is to all men a matter so marvellous and of such Majesty. For to say that he is greater than the Son considered as man, is true indeed, but is no great thing. For what marvel is it if God is greater than man ? Surely that is enough to say in answer to their talk about Greater.” (Orations, 30.7 – NPNF 7.312)

Hilary of Poitiers

“But perhaps some may suppose that He was destitute of that glory for which He prayed, and that His looking to be glorified by a Greater is evidence of want of power. Who, indeed, would deny that the Father is the greater; the Unbegotten greater than the Begotten, the Father than the Son, the Sender than the Sent, He that wills than He that obeys ? He Himself shall be His own witness :—The Father is greater than I. It is a fact which we must recognise, but we must take heed lest with unskilled thinkers the majesty of the Father should obscure the glory of the Son. Such obscuration is forbidden by this same.” (On the Trinity, III.12 – NPNF 9.65.)

“If, then, the Father is greater through His authority to give, is the Son less through the confession of receiving? The Giver is greater : but the Receiver is not less, for to Him it is given to be one with the Giver. If it is not given to Jesus to be confessed in the glory of God the Father, He is less than the Father. But if it is given Him to be in that glory, in which the Father is, we see in the prerogative of giving, that the Giver is greater, and in the confession of the gift, that the Two are One. The Father is, therefore, greater than the Son: for manifestly He is greater, Who makes another to be all that He Himself is, Who imparts to the Son by the mystery of the birth the image of His own unbegotten nature, Who begets Him from Himself into His own form, and restores Him again from the form of a servant to the form of God, Whose work it is that Christ, born God according to the Spirit in the glory of the Father, but now Jesus Christ dead in the flesh, should be once more God in the glory of the Father. When, therefore, Christ says that He is going to the Father, He reveals the reason why they should rejoice if they loved Him, because the Father is greater than He.” (On the Trinity, IX.54 – NPNF 9.174.)

Whatever the shortcomings of these fathers on other points of doctrine, it is at least very noteworthy that prominent Homoousians, who argued for the ontological equality of the Son with the Father, still readily interpreted the Son’s statement of the Father’s superiority over Him as referring to the fact that the Father is the eternal Cause of the Son by eternal generation.

Why There is Only One God: One Supreme Cause

Scripture is explicit in equating the one God with the person of the Father:

“There is one body and one Spirit, just as also you were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all who is over all and through all and in all.” Ephesians 4:4-5 NAS

“This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” John 17:3 NAS

“yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.” 1 Corinthians 8:6 NAS

We have examined the identity of the one God as the person of the Father in some depth here. We can also see that this was the clear teaching of the orthodox church fathers of the ante-nicene and nicene eras, as can be seen here.

In this article we continue our series on ‘Why There is Only One God’. The question of how there is only one God comes to mind in light of the fact that while the Father is the one God, the Son and Spirit are also of the same divine nature as the Father. There are then three persons who are God, that is, Who possess the same divine nature; yet there are not three Gods, but only one, the person of the Father.

In light of this, why do the Son and Holy Spirit not constitute second and third Gods in addition to the Father, Who alone is the one God? The answer to this question is multifaceted. The person of the Father alone is the one God because He alone is the ‘uncaused Cause’ and ‘Head without a head’. Additionally, we may point to the unity of the Son and Spirit with the Father in respect to both their divine nature and their relationship to Him as reasons why They cannot be said to constitute second and third Gods. In this article, we will examine the first part of the answer given, that the Father alone is the uncaused Cause.

Firstly, what is meant by ‘uncaused Cause’? When we say that the one God alone is the uncaused Cause, we refer to the fact that He alone is without cause, origin, or source, while He Himself is the Cause, Source, and Origin of all else that exists. The one God is not only the cause and source of all creation, but also of His own Son by eternal generation and of His Holy Spirit by eternal procession. Being an ‘uncaused Cause’ then is unique to the person of the Father.

Another way to put this is that the Father alone is the First Cause of all. But by ‘First Cause’ we do not mean that the Father is in any way chronologically anterior to His Son and Spirit, but rather that He is logically first in that He is the Supreme Cause of all, to Whom everything that exists may be traced as its Source, including the Son and Holy Spirit through Whom God created all creation.

In showing this doctrine from scripture, let us begin by showing that God is the source of His Son and Holy Spirit, and after this that He Himself is entirely uncaused.

We see the Father demonstrated to be the Cause of the Son in the following passages of scripture:

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (John 3:16 NKJV)

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” (John 1:14 KJV)

“No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.” (John 1:18 KJV)

“Whosoever believes that Jesus is the Christ is born of God: and every one that loves Him that begat loves Him also that is begotten of Him.” (1 John 5:21)

“The Lord possessed me in the beginning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. 24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 25 Before the mountains were settled, before the hills was I brought forth:” (Proverbs 8:22-25 KJV)

“For as the Father hath life in himself; so hath he given to the Son to have life in himself;” (John 5:26 KJV)

Likewise scripture testifies the the Father is the source of His Holy Spirit:

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:” (John 15:26 KJV)

So we see scripture’s clear teaching that the persons of the Son and Spirit have the person of the Father as Their source; thus the Father is unique among the persons of the Trinity as being personally the First Cause of all. And having the Father as Their own Cause and Source, the Son and Holy Spirit of God have no other nature than that of the only true God Whose Son and Spirit They are, eternally having the paternal divinity from the Father, the Son by His eternal generation, and the Holy Spirit as He eternally proceeds from the Father.

While we have shown that the Son and Holy Spirit have Their Source as the Father, the scriptures also clearly teach that the Father is alone without cause or source of any kind:

“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.” (Romans 11:33-36 KJV)

“yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.” (1 Corinthians 8:6 NAS)

These verses demonstrate what is already clear. It is obvious and self-evident that God is uncaused and without source; for He Himself being the supreme cause of all cannot have a cause or source of His own. For as we have seen above, He is the Source of not only all creation, but also of His Son and Holy Spirit; He is then, the Source of all, as it says above “from Whom are all things”. For if the Father were originate and caused, He would be from something else; yet scripture declares that all things are from Him. He then, if He is the Cause of all, cannot Himself be caused, for if He Himself were caused and from another, then all things would not be caused by Him and be from Him, since He Himself would be caused by another. But all that is caused, and all that finds a source or origin can be traced back to the Father as its ultimate source, cause and origin; He then alone is the uncaused Cause of all, and unoriginate Origin of all.

This unique quality of the Father distinguishes Him from the other persons of the Trinity, and accounts for why scripture teaches that He in particular is “the only true God”, even though His Son and Spirit have the very same divine nature as He. It is not on the basis of His divinity that the Father in particular is the “one God”, for this divinity is shared by all three persons of the Trinity. Rather, it is because of the unique qualities the Father has of alone being the uncaused Cause of all, and of alone being the ‘Head without a head’, which we shall defer until the next post to discuss.

Now, we have seen proved from the scriptures that the person of the Father alone, Who is the only true God, is the uncaused Cause of all; not only of all creation, but we have also demonstrated from the scriptures that He is the Cause and Source of His only-begotten Son and Holy Spirit. We shall now conclude with testimonies witnessing to these truths from the ancient fathers of the church:

Eusebius of Caesarea

“Well then, rightly did the divine evangelist say that he was in the beginning, having attributed to him a source, that is to say, the begetting from the Father. For everything that is begotten from something has the one who has begotten him as source. And surely likewise he added, not “and the Word was in God,” but “and the Word was with God,” teaching that the one who was begotten, having also possessed the Father as source, is not somehow far from the Father, nor has been separated or moved to some great distance from him, but that he is present to him and exists together with him.” (On Ecclesiastical Theology, Book 2, Chapter 14)

“For the excellent and unique character of the ingenerate [that is, unbegotten or uncaused] and divine life of the Father, on account of which “he alone has immortality,” as was said by the holy Apostle, the Son alone could have, seeing as he was the image of the Father even in this respect. But he has the aforementioned life not like the Father, not without source nor ingenerate nor acquired by himself, but has received [this immortal life] from the Father. For thus he says, “For as the Father has life in himself, so also he has given the Son to have life in himself.” Therefore, the one has given, the other received.” (On Ecclesiastical Theology, Book 1, Chapter 20)

“But are you afraid, man, lest, having confessed that there are two hypostases, you introduce two sources and cast aside the monarchical divinity? Well then, learn that because there is one God who is without source and unbegotten, but the Son has been begotten from him, there will be one source and a single monarchy and kingship, since even the Son himself acknowledges his Father as source. “The head of Christ is God,” according to the Apostle. But are you anxious that one might have to accept that there are two gods if you confess that there are two hypostases of Father and Son? But know this too: that the man who grants that there are two hypostases of Father and Son is not compelled to say there are two Fathers, nor that there are two Sons, but will grant that one is the Father and the other is the Son. Thus, in the same way, it is not necessary for the man who posits two hypostases to grant that there are two gods. For we neither deem them equally worthy of honor, nor both without source and unbegotten, but deem the one [hypostasis] as unbegotten  and without source, while [we deem] the other as begotten and having the Father as his source. For this reason, even the Son himself teaches that his Father is also his God, when he says, “I go to my Father and to your Father and to my God and to your God.” Thus God is shown to be both Father and God of the Son himself.” (On Ecclesiastical Theology Book 2, Chapter 7)

Alexander of Alexandria

We have learnt that the Son is immutable and unchangeable, all-sufficient and perfect, like the Father, lacking only His “unbegotten.” He is the exact and precisely similar image of His Father. For it is clear that the image fully contains everything by which the greater likeness exists, as the Lord taught us when He said, ‘My Father is greater than I.’ And in accordance with this we believe that the Son always existed of the Father ; for he is the brightness of His glory, and the express image of His Father’s Person.’ But let no one be led by the word ‘always’ to imagine that the Son is unbegotten, as is thought by some who have their intellects blinded : for to say that He was, that He has always been, and, that before all ages, is not to say that He is unbegotten…

Therefore His own individual dignity must be reserved to the Father as the Unbegotten One, no one being called the cause of His existence : to the Son likewise must be given the honour which befits Him, there being to Him a generation from the Father which has no beginning ; we must render Him worship, as we have already said, only piously and religiously ascribing to Him the ‘was’ and the ‘ever,’ and the ‘before all ages ;’ not however rejecting His divinity, but ascribing to Him a perfect likeness in all things to His Father, while at the same time we ascribe to the Father alone His own proper glory of ‘the unbegotten,’ even as the Saviour Himself says, ‘My Father is greater than I.’ (Epistle of Alexander, Bishop of Alexandria, to Alexander, Bishop of Constantinople, from Theodoret’s, Ecclesiastical History, I.III – NPNF 3.39, 40.)

“Not that the Word is unbegotten, for the Father alone is unbegotten, but because the inexplicable subsistence of the only-begotten Son transcends the acute comprehension of the evangelists, and perhaps also of angels.” (Epistles on Arianism and the Deposition of Arius)

“Concerning whom we thus believe, even as the Apostolic Church believes. In one Father unbegotten, who has from no one the cause of His being, who is unchangeable and immutable, who is always the same, and admits of no increase or diminution; who gave to us the Law, the prophets, and the Gospels; who is Lord of the patriarchs and apostles, and all the saints. And in one Lord Jesus Christ, the only-begotten Son of God; not begotten of things which are not, but of Him who is the Father; not in a corporeal manner, by excision or division as Sabellius and Valentinus thought, but in a certain inexplicable and unspeakable manner, according to the words of the prophet cited above: Who shall declare His generation? Isaiah 53:8 Since that His subsistence no nature which is begotten can investigate, even as the Father can be investigated by none; because that the nature of rational beings cannot receive the knowledge of His divine generation by the Father. But men who are moved by the Spirit of truth, have no need to learn these things from me, for in our ears are sounding the words before uttered by Christ on this very thing, No man knows the Father, save the Son; and no man knows who the Son is, save the Father. Matthew 11:27 That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learned; in this alone is He inferior to the Father, that He is not unbegotten. For He is the very exact image of the Father, and in nothing differing from Him. For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself has taught us, when He says, My Father is greater than I.” (Epistles on Arianism and the Deposition of Arius)

Athanasius

“We believe in one Unbegotten God, Father Almighty, maker of all things both visible and invisible, that hath His being from Himself. And in one Only-begotten Word, Wisdom, Son, begotten of the Father without beginning and eternally; word not pronounced nor mental, nor an effluence of the Perfect, nor a dividing of the impassible Essence, nor an issue; but absolutely perfect Son, living and powerful (Heb. iv. 12), the true Image of the Father, equal in honour and glory. ” (Statement of Faith)

“For the Son is in the Father, as it is allowed us to know, because the whole Being of the Son is proper to the Father’s essence, as radiance from light, and stream from fountain; so that whoso sees the Son, sees what is proper to the Father, and knows that the Son’s Being, because from the Father, is therefore in the Father. For the Father is in the Son, since the Son is what is from the Father and proper to Him, as in the radiance the sun, and in the word the thought, and in the stream the fountain: for whoso thus contemplates the Son, contemplates what is proper to the Father’s Essence, and knows that the Father is in the Son. For whereas the Form and Godhead of the Father is the Being of the Son, it follows that the Son is in the Father and the Father in the Son.” (Discourse 3, Against the Arians)

“1. The Word is God from God; for ‘the Word was God,’ and again, ‘Of whom are the Fathers, and of whom Christ, who is God over all, blessed for ever. Amen.’ And since Christ is God from God, and God’s Word, Wisdom, Son, and Power, therefore but One God is declared in the divine Scriptures. For the Word, being Son of the One God, is referred to Him of whom also He is; so that Father and Son are two, yet the Monad of the Godhead is indivisible and inseparable. And thus too we preserve One Beginning of Godhead and not two Beginnings, whence there is strictly a Monarchy. And of this very Beginning the Word is by nature Son, not as if another beginning, subsisting by Himself, nor having
come into being externally to that Beginning, lest from that diversity a Dyarchy and Polyarchy should ensue; but of the one Beginning He is own Son, own Wisdom, own Word, existing from It. For, according to John, ‘in’ that ‘Beginning was the Word, and the Word was with God,’ for the Beginning was God; and since He is from It, therefore also ‘the Word was God.’ And as there is one Beginning and therefore one God, so one is that Essence and Subsistence which indeed and truly and really is, and which said ‘I am that I am,’ and not two, that there be not two Beginnings; and from the One, a Son in nature and truth, is Its own Word, Its Wisdom, Its Power, and inseparable from It. And as there is not another essence, lest there be two Beginnings, so the Word which is from that One Essence has no dissolution, nor is a sound significative, but is an essential Word and essential Wisdom, which is the true Son. For were He not essential, God will be speaking into the air, and having a body, in nothing differently from men; but since He is not man, neither is His Word according to the infirmity of man. For as the Beginning is one Essence, so Its Word is one, essential, and subsisting, and Its Wisdom. For as He is God from God, and Wisdom from the Wise, and Word from the Rational, and Son from Father, so is He from Subsistence Subsistent, and from Essence Essential and Substantive, and Being from Being.” (Discourse 4, Against the Arians)

Hilary of Poitiers

“He will be safe in asserting the one substance if he has first said that the Father is unbegotten, that the Son is born, that He draws His personal subsistence from the Father, that He is like the Father in might, honour and nature, that He is subject to the Father as to the Author of His being…” (De Synodis)

“And if any one hearing this text, For as the Father has life in Himself so also He has given to the Son to have life in Himself John 5:26; denies that the Son is like the Father even in essence, though He testifies that it is even as He has said; let him be anathema. For it is plain that since the life which is understood to exist in the Father signifies substance, and the life of the Only-begotten which was begotten of the Father is also understood to mean substance or essence, He there signifies a likeness of essence to essence.

16. With the Son’s origin as thus stated is connected the perfect birth of the undivided nature. For what in each is life, that in each is signified by essence. And in the life which is begotten of life, i.e. in the essence which is born of essence, seeing that it is not born unlike (and that because life is of life), He keeps in Himself a nature wholly similar to His original, because there is no diversity in the likeness of the essence that is born and that begets, that is, of the life which is possessed and which has been given. For though God begot Him of Himself, in likeness to His own nature, He in whom is the unbegotten likeness did not relinquish the property of His natural substance.” (De Synodis)

“For the same reason we have of one substance, not to teach that there is one solitary divine Person, but that the Son is born of the substance of God and subsists from no other source, nor in any diversity caused by a difference of substance. Surely again this is our faith, that He subsists from no other source, and He is not unlike the Father. Is not the meaning here of the word ὁμοούσιον that the Son is produced of the Father’s nature, the essence of the Son having no other origin, and that both, therefore, have one unvarying essence? As the Son’s essence has no other origin, we may rightly believe that both are of one essence, since the Son could be born with no substance but that derived from the Father’s nature which was its source.” (De Synodis)

“We deny that there are two incapable of birth, because God is one through the prerogative of being incapable of birth” (De Synodis)

“XXVI. If any man says that the Son is incapable of birth and without beginning, speaking as though there were two incapable of birth and unborn and without beginning, and makes two Gods: let him be anathema. For the Head, which is the beginning of all things, is the Son; but the Head or beginning of Christ is God: for so to One who is without beginning and is the beginning of all things, we refer the whole world through Christ.

60. To declare the Son to be incapable of birth is the height of impiety. God would no longer be One: for the nature of the one Unborn God demands that we should confess that God is one. Since therefore God is one, there cannot be two incapable of birth: because God is one (although both the Father is God and the Son of God is God) for the very reason that incapability of birth is the only quality that can belong to one Person only. The Son is God for the very reason that He derives His birth from that essence which cannot be born. Therefore our holy faith rejects the idea that the Son is incapable of birth in order to predicate one God incapable of birth and consequently one God, and in order to embrace the Only-begotten nature, begotten from the unborn essence, in the one name of the Unborn God. For the Head of all things is the Son: but the Head of the Son is God. And to one God through this stepping-stone and by this confession all things are referred, since the whole world takes its beginning from Him to whom God Himself is the beginning.” (De Synodis, Quoting and commenting on the decision of the Council of Sirmium against Photinius)

Cyril of Jerusalem

“Of One Only Father there is One Only-begotten Son: neither two Unbegotten , nor two Only-begotten; but One Father, Unbegotten (for He is Unbegotten who has no father); and One Son, eternally begotten of the Father; begotten not in time, but before all ages; not increased by advancement, but begotten that which He now is.” (Catechetical Lecture 11)

“We believe then In the Only-Begotten Son of God, Who Was Begotten of the Father Very God. For the True God begets not a false god, as we have said, nor did He deliberate and afterwards beget ; but He begot eternally, and much more swiftly than our words or thoughts: for we speaking in time, consume time; but in the case of the Divine Power, the generation is timeless. And as I have often said, He did not bring forth the Son from non-existence into being, nor take the non-existent into sonship : but the Father, being Eternal, eternally and ineffably begot One Only Son, who has no brother. Nor are there two first principles; but the Father is the head of the Son 1 Corinthians 11:3; the beginning is One.” (Catechetical Lecture 11)

Novation of Rome

“And He is reasonably affirmed to be in the form of God, in that He Himself, being above all things, and having the divine power over every creature, is also God after the example of the Father. Yet He obtained, this from His own Father, that He should be both God of all and should be Lord, and be begotten and made known from Himself as God in the form of God the Father. He then, although He was in the form of God, thought it not robbery that He should be equal with God. For although He remembered that He was God from God the Father, He never either compared or associated Himself with God the Father, mindful that He was from His Father, and that He possessed that very thing that He is, because the Father had given it Him.” (On the Trinity, Chapter 22)

“Because it is essential that He who knows no beginning must go before Him who has a beginning; even as He is the less as knowing that He is in Him, having an origin because He is born, and of like nature with the Father in some measure by His nativity, although He has a beginning in that He is born, inasmuch as He is born of that Father who alone has no beginning. He, then, when the Father willed it, proceeded from the Father, and He who was in the Father came forth from the Father; and He who was in the Father because He was of the Father, was subsequently with the Father, because He came forth from the Father — that is to say, that divine substance whose name is the Word, whereby all things were made, and without whom nothing was made. For all things are after Him, because they are by Him. And reasonably, He is before all things, but after the Father, since all things were made by Him, and He proceeded from Him of whose will all things were made. Assuredly God proceeding from God, causing a person second to the Father as being the Son, but not taking from the Father that characteristic that He is one God. For if He had not been born — compared with Him who was unborn, an equality being manifested in both — He would make two unborn beings, and thus would make two Gods. If He had not been begotten — compared with Him who was not begotten, and as being found equal — they not being begotten, would have reasonably given two Gods, and thus Christ would have been the cause of two Gods. Had He been formed without beginning as the Father, and He Himself the beginning of all things as is the Father, this would have made two beginnings, and consequently would have shown to us two Gods also…  But now, whatever He is, He is not of Himself, because He is not unborn; but He is of the Father, because He is begotten, whether as being the Word, whether as being the Power, or as being the Wisdom, or as being the Light, or as being the Son; and whatever of these He is, in that He is not from any other source, as we have already said before, than from the Father, owing His origin to His Father, He could not make a disagreement in the divinity by the number of two Gods, since He gathered His beginning by being born of Him who is one God. In which kind, being both as well only-begotten as first-begotten of Him who has no beginning, He is the only one, of all things both Source and Head. And therefore He declared that God is one, in that He proved Him to be from no source nor beginning, but rather the beginning and source of all things.” (On the Trinity, Chapter 31)

Justin Martyr

“And now I shall again recite the words which I have spoken in proof of this point. When Scripture says, ‘The Lord rained fire from the Lord out of heaven,’ the prophetic word indicates that there were two in number: One upon the earth, who, it says, descended to behold the cry of Sodom; Another in heaven, who also is Lord of the Lord on earth, as He is Father and God; the cause of His power and of His being Lord and God.” (Dialogue With Trypho, Chapter 129)

“I shall give you another testimony, my friends, from the Scriptures, that God begot 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, will bear evidence to me, when He speaks by Solomon the following…” (Dialogue With Trypho, Chapter 61)

“For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God.” (Dialogue With Trypho, Chapter 126)

Quote from Eusebius taken from: Eusebius Pamphilius, On Ecclesiastical Theology, trans. Kelly McCarthy Sproerl and Markus Vinzent (Washington, D.C.: The Catholic University of America Press, 2017).