56
Embassy 18.2. Just as all is subject to you two, father and son, who have received the kingdom from God . . . , even so to the
one God and to His Word, Son by intellectual generation and inseparable, all has been made subject.
Embassy 24.1. For we speak of His Word as God too and Son and of Holy Spirit likewise, united into one by power and
divided in order thus, the Father, the Son, the Spirit, the Son being mind, word, or wisdom of the Father and the Spirit an
effulgence as light from fire
Embassy 30.3. Our case has now been argued to the best of our ability, if not as it deserves, to show that we are not atheists
for reverencing as God the maker of this universe and the Word that comes from Him.
*Resurrection 3.3. It would then be the work of the same power, the same wisdom, and the same God
*Resurrection 5.1. Such men seem to me not to realize the power and wisdom of Him who made and governs this universe.
*Resurrection 8.4. Rather would such food be withdrawn from the nutritive faculty and scattered among those elements
again from which it derived its first embodiment, being separated again from them by the power and wisdom of Him
who couples the nature of each living being with its appropriate power.
*Resurrection 12.6 . . . but to those who bear in themselves the image of the creator, whose nature involves the possession of
mind and who partake of rational judgment, He has set apart an eternal existence, that knowing their maker and His
power and wisdom, and being guided by law and justice they may share in an undisturbed, everlasting existence along
with those helps by which they mastered their preceding life, though they were in frail and earthly bodies.
*Resurrection 18.2 . . . Here one must first consider what is by nature primary and examine the account of the judgment,
premising this only, out of regard for the first principle proper to the present subject matter and for right order: (a) that
those who accept God as the creator of this universe must ascribe to His wisdom and justice the guardianship and
oversight of all that comes to pass--at least if they are to be consistent in their first principles.
To Diognetus (c. 150-225)
Diogn. 7:2. On the contrary, the omnipotent Creator of all, the invisible God himself, established among men the truth and
the holy, incomprehensible word from heaven and fixed it firmly in their hearts, not, as one might imagine, by sending to
men some subordinate, or angel or ruler or one of those who manage earthly matters, or one of those entrusted with the
administration of things in heaven, but the Designer and Creator of the universe himself, by whom he created the
heavens, by whom he enclosed the sea within its proper bounds, whose mysteries all the elements faithfully observe,
from whom the sun has received the measure of the daily courses to keep, whom the moon obeys as he commands it to
shine by night, whom the stars obey as they follow the course of the moon, by whom all things have been ordered and
determined and placed in subjection, including the heavens and the things in the heavens, the earth and the things in the
earth, the sea and the things in the sea, fire, air, abyss, the things in the heights, the things in the depths, the things in
between--this one he sent to them!
Diogn. 7:3. But perhaps he sent him, as a man might suppose, to rule by tyranny, fear, and terror?
Diogn. 7:4. . . . he sent him in gentleness and meekness, as a king might send his son who is a king; he sent him as God; he
sent him as a man to men. When he sent him, he did so as one who saves by persuasion, not compulsion. . .
Diogn. 7:5. When he sent him, he did so as one calling, not pursuing; when he sent him, he did so as one loving, not judging.
Diogn. 7:6. For he will send him as Judge, and who will endure his coming? . . .
Diogn. 8:5. No one has either seen or recognized him, but he has revealed himself.
Diogn. 8:9. And after conceiving a great and marvelous plan, he communicated it to his Child alone.
Diogn. 8:11. . . . but when he revealed it through his beloved Child and made known the things prepared from the beginning,
he gave us everything at once . . .
Diogn. 9:1. So then, having already planned everything in his mind together with his Child, he permitted us during the
former time to be carried away by undisciplined impulses as we desired . . .
Diogn. 9:2. . . . in his mercy he took upon himself our sins; he himself gave up his own Son as a ransom for us, the holy one
for the lawless, the guiltless for the guilty, "the just for the unjust," the incorruptible for the corruptible, the immortal for
the mortal.
Diogn. 9:4. In whom was it possible for us, the lawless and ungodly, to be justified, except in the Son of God alone?
Diogn. 10:2. For God loved men, for whose sake he made the world . . . to them he sent his one and only Son . . .
Diogn. 11:3. This is why he sent the Word, namely, that he might appear to the world;
Diogn. 11:5. This is the Eternal One, who today is accounted a Son, through whom the church is enriched and grace is
unfolded and multiplied among the saints . . .
Diog. 12:9. . . . and the Word rejoices as he teaches the saints, the Word through whom the Father is glorified.
Irenaeus (c. 180190)
A.H. 1.3.6. Thus they lead away from the Truth into captivity those who do not guard a firm faith in the one Father Almighty
and in one Jesus Christ, the Son of God. . .
A.H. 1.9.2. To be sure, John preached one God Almighty, and one Only-begotten Christ Jesus, through whom he says all
things were made. This is the Word of God, this is the Only-begotten, this the Maker of all things, this true Light who
enlightens every man, this the Maker of the world, this the one who came into his own, this the one who became flesh
and dwelt among us.