{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-235","native_reference":{"book_number":530,"chapter_from":15,"chapter_to":15,"system":"MyBible module coordinates (mapping unverified)","verse_from":28,"verse_to":28},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: The subjection of Christ to the Father means that every creature will learn that he is subject to Christ, who in turn is subject to the Father, and will thus confess that there is only one God. But Christ's subjection to the Father is not the same thing as our subjection to the Son, because our subjection is one of dependence and not the union of equals.<br/><i>— COMMENTARY ON PAUL'S EPISTLES</i></p><p><b>Augustine of Hippo</b>: If the Son is equal, how is the Father greater? For the Lord himself says: \"because the Father is greater than I.\" However, the rule of Catholic faith is this: when the Scriptures say of the Son that he is less than the Father, the Scriptures mean in respect to the assumption of humanity. But when the Scriptures point out that he is equal, they are understood in respect to his deity.<br/><i>— QUESTIONS 69.1</i></p><p><b>Augustine of Hippo</b>: And that sight is face to face, the very sight that is promised as the highest reward to the just, and which will then take place when He \"shall have delivered up the kingdom to God, even the Father;\" and in this \"kingdom\" He means the sight of His own form also to be understood, the whole creature being made subject to God, including that wherein the Son of God was made the Son of man. Because, according to this creature, \"The Son also Himself shall be subject unto Him, that put all things under Him, that God may be all in all.\"<br/><i>— ON THE TRINITY 1.12.28</i></p><p><b>Augustine of Hippo</b>: God will be the consummation of all our desiring—the object of our unending vision, of our unlessening love, of our unwearying praise. And in this gift of vision, the response of love, this paean of praise, all alike will share, as all will share in everlasting life.<br/><i>— City of God 22.30</i></p><p><b>Augustine of Hippo</b>: Even if there is no chance of manumission, slaves are now to make their slavery a kind of freedom by serving with love and loyalty, free from fear and feigning, until injustice becomes a thing of the past and every human sovereignty and power is done away with, so that God may be all in all.<br/><i>— City of God 6.15</i></p><p><b>Augustine of Hippo</b>: The allusion here is to the transformation of the saints when they pass from the old shadows of time into the new lights of eternity.<br/><i>— City of God 20.22</i></p><p><b>Augustine of Hippo</b>: Therefore, we shall not be in need: and for this reason, we shall be blessed. For we will be filled, but with our God: and all that we desire here greatly, He Himself will be for us. Here you seek food greatly: God will be your food. Here you seek the embrace of flesh: But for me, it is good to cling to God. Here you seek riches: how will all things be lacking to you, when you have Him who made all things? And to make you secure with the Apostle's words, he said this about that life: That God may be all in all.<br/><i>— EASTER SERMON 255.8</i></p><p><b>Gaius Marius Victorinus</b>: Therefore God is also Being, both existing and substance, although he is above all that because he is the Father of all. We should not be afraid to use the word substance of God, because when words are lacking to describe the highest realities, it is not inappropriate for us to take terms borrowed from what we do know and understand and use them in this special sense.<br/><i>— AGAINST ARIUS 2.2.2</i></p><p><b>Gregory of Nazianzus</b>: As the Son subjects all to the Father, so does the Father to the Son, the one by his work, the other by his good pleasure.<br/><i>— THEOLOGICAL ORATION 30.5</i></p><p><b>Gregory of Nazianzus</b>: \"God will be all in all\" at the time of restoration—\"God,\" not \"the Father.\" The Son will not revert to disappear completely in the Father, like a torch temporarily withdrawn from a great flame and then joined up again with it—Sabellians must not wrest this text. No, God will be \"all in all\" when we are no longer what we are now, a multiplicity of impulses and emotions, with little or nothing of God in us, but are fully like God, with room for God and God alone. This is the \"maturity\" toward which we speed.<br/><i>— THEOLOGICAL ORATION 30.7</i></p><p><b>Ignatius of Antioch</b>: And that He Himself is not God over all, and the Father, but His Son, He [shows when He] says, \"I ascend unto my Father and your Father, and to my God and your God.\" And again, \"When all things shall be subdued unto Him, then shall He also Himself be subject unto Him that put all things under Him, that God may be all in all.\" Wherefore it is one [Person] who put all things under, and who is all in all, and another [Person] to whom they were subdued, who also Himself, along with all other things, becomes subject [to the former].<br/><i>— Epistle of Pseudo-Ignatius to the Tarsians</i></p><p><b>Jerome</b>: God will be all things in all, so that there will not be only wisdom in Solomon, meekness of soul in David, zeal in Elias and Phineas, faith in Abraham, perfect love in Peter... zeal of preaching in the chosen vessel [Paul], and two or three virtues each in others. But God will be completely in all. The whole number of the saints will be glorified in the whole choir of virtues, and God will be all things to all.<br/><i>— Against the Pelagians 1.18</i></p><p><b>Oecumenius</b>: The things of the Son belong to God as Father, and everything which the Son can do is attributed to the Father, for he who begot him outside time is the source of the Son's power.<br/><i>— PAULINE COMMENTARY FROM THE GREEK CHURCH</i></p><p><b>Origen of Alexandria</b>: As long as I am not subjected to the Father, neither is he said to be \"subjected\" to the Father. Not that he himself is in need of subjection before the Father, but for me, in whom he has not yet completed his work, he is said not to be subjected, for \"we are the body of Christ and members in part.\".<br/><i>— HOMILIES ON Leviticus 7.4</i></p><p><b>Origen of Alexandria</b>: But the heretics, not understanding (I cannot tell why) the apostle's meaning contained in these words, deprecate using the term subjection in regard to the Son.… Such men do not understand that the subjection of Christ to the Father reveals the blessedness of our perfection and announces the crowning glory of the work undertaken by him.<br/><i>— ON FIRST PRINCIPLES 3.5.7</i></p><p><b>Origen of Alexandria</b>: God will be all things in each person in such a way that everything which the reasoning mind can feel or understand or think will be all God. When purified from all the dregs of its vices and utterly cleared from every cloud of wickedness, the mind will no longer be conscious of anything besides or other than God. That mind will think of God and see God and hold God. God will be the mode and measure of its every movement. In this way God will be all in all.<br/><i>— ON FIRST PRINCIPLES 3.6.3</i></p><p><b>Origen of Alexandria</b>: When \"he shall have completed\" his \"work\" and brought his whole creation to the height of perfection, then he is said to be \"subjected\" in these whom he subjected to the Father. In these \"he finished the work that God had given him that God may be all in all.\"<br/><i>— HOMILIES ON Leviticus 7.6</i></p><p><b>Origen of Alexandria</b>: But of that day and hour no one knows, neither the angels of heaven nor the Son, but the Father alone.</p><p>These words seem to refute those who promise that they can comprehend the consummation and destruction of the world and who declare \"as though the day of the Lord were at hand\" — such as certain people are said to have been at Thessalonica in the time of the Apostle, of whom he writes: \"Now we beseech you, brethren, by the coming of our Lord Jesus Christ and our gathering together unto him, that you be not soon moved from your mind, nor be troubled, neither by spirit nor by word nor by letter as though from us, as though the day of the Lord were at hand.\" Perhaps because among the Jews there were certain persons professing, whether through the scriptures, that they knew of the times of the consummation or of hidden things, therefore he writes these things, teaching his disciples that they should believe no one who professes such things. And the Savior, according to this passage, joins himself to those who are ignorant of that day and hour. And it must reasonably be asked how he who is confident that he knows the Father, saying: \"No one knows the Father but the Son and he to whom the Son shall will to reveal him\", knows the Father indeed, yet does not know the day and hour of the consummation, and why the Father hid this from the Son. For there must certainly be some reason why the time of the consummation is hidden even from the Savior and why he is ignorant concerning it.</p><p>But someone will dare to say that the man who exists according to the Savior is understood to be advancing \"in wisdom and stature and grace before God and men\", who in advancing did indeed advance above all in knowledge and wisdom, yet not so that there had already come to him that which was perfect, before he fulfilled his own dispensation. It is therefore no wonder if this alone he did not know out of all things, that is, the day and hour of the consummation.</p><p>But perhaps also, when he said that he did not know the day and hour of the consummation, he said this before his dispensation, because no one knows, neither the angels nor the Son, but the Father alone; but after his dispensation was fulfilled he by no means said this, after \"God highly exalted him and gave him a name which is above every name\".</p><p>For afterward the Son too came to know it, receiving knowledge from the Father even concerning the day of the consummation and the hour, so that now not only the Father might know concerning it but also the Son. And indeed in the Acts of the Apostles the apostles \"coming together questioned him, saying: Lord, wilt thou at this time restore the kingdom of Israel? But he said to them: It is not for you to know the times or the moments which the Father hath set in his own power\". And since he \"set in his own power the times and moments\" of the consummation of the world and of the restitution of the kingdom of Israel, therefore what had not yet been predefined by God no one could know. But each of the things which he predefines, he does not predefine from anything inexperienced (for this is impossible); but what he predefines, he predefines by making a beginning of predefining. And if this is so, he predefined indeed to bring about the consummation of the world, but he did not also predefine the \"times and moments which he set in his own power\", so that, if he wished to increase them, judging thus he might increase them, but if to shorten them, he might shorten them, no one knowing it. And therefore he set the times and moments of the consummation of the world in his own power, so that accordingly he might determine the due judgment for the human race (established in its own free will) acting in this way or that. Many things too are to be found in the prophets, written for the benefit of the hearers, in precepts and denunciations, as though God were not predefining anything about them, but punishing indeed if they should sin, and saving if they should keep the precepts. And just as in those cases the scripture did not introduce God as predefining, but as speaking forth according to the benefit of the hearers, so is it to be understood also concerning the day of the consummation and the hour.</p><p>Another explanation (which is more famous than those which have already been set forth) says something else about that which is written neither the Son, but the Father alone.</p><p>The Apostle, it says, speaks somewhere concerning the Savior and concerning the matters to be ordered at the end of the age in this manner: \"But when all things shall be subjected to him, then shall the Son himself also be subject to him who subjected all things to himself, that God may be all in all.\"</p><p>By these words he seems to show that, before he subjected all things to him, he was not subject \"to him who subjected all things to himself\": which is demonstrated from this, that unless the Son had been subject to the Father, who subjected all things to himself, the Father would never have subjected all things to him.</p><p>And through these words he seems to say that the subjection of the Son becomes the subjection of all who were to be subjected to him, and their coming through the Son to God and to perfection.</p><p>If, then, this is rightly said concerning the future subjection of the Son to the Father — that then those who are to be Christ's and shall have cleaved to him may, together with Christ himself, be subjected to the Father — why shall we not likewise expound also that no one knows of that day and hour, neither the Son?</p><p>For as long as the Church, which is the body of Christ, does not know that day and hour, so long is the Son himself also said not to know that day and hour, so that he is understood to know then, when all his members shall have come to know it. And it is rightly said \"to know\" according to its proper signification, as is the custom of the scriptures. What is it to know? That he shall come to know that day and hour who shall arrive at the end and shortening of that day and hour.</p><p>But that \"to know\" and \"to recognize\" have some such signification in the scriptures is manifest from that which is said in Ecclesiastes in this manner: \"He who keeps the commandment shall not know an evil word\", that is, shall not experience an evil word. And in the Apostle it is said concerning the Savior himself: \"Him who knew not sin, he made sin for us\".</p><p>And he called the Savior one not knowing sin, as though he were to say one who did not sin nor was in the nature of sin.</p><p>It signifies something of this kind, that also which it says: \"Adam knew Eve his wife\".</p><p>For as long as she had not been joined to him, he did not know her.</p><p>And therefore no one knows, neither the angels of heaven nor the Son of God, the day of such a consummation and destruction of the age, since God provides better for the saints, that they may come to be together in the blessedness which is to be after the day and hour of that consummation. And just as it is written among the Hebrews concerning those who have testimony in faith, that \"all these, having been attested through faith, did not receive the promise of God, God providing some better thing concerning us, that they should not be perfected without us\", so is it to be known also in this matter, that, since God foresaw some better thing concerning those who were to be saved, they have not yet received the promise, who did not come to know concerning that day and hour, neither the angels of heaven nor the Son. For the Son prepares the knowledge of that day and hour for the coheirs of that promise, from the time that \"he emptied himself, taking the form of a servant\", working out the way that leads to the restitution of all things, for whose sake he took \"the form of a servant\"; that all may together know (that is, may in the very reality experience) that hour and day, for \"what eye hath not seen nor ear heard, and hath not ascended upon the heart of man, God hath prepared for those who love him\" training and preparing in the knowledge of prior things every one whom he wills to know that day and hour together with the holy angels and with our Lord Jesus Christ himself. And the consummation of each single one, which is to be in these certain things aforesaid, and concerning individuals, the Father alone knows: since the Son, accompanying and going before those who follow after, and calling (so to speak), is to come, and delays. So that those who strive to follow him may be able to follow him, and, following him, may be found with him in that day and hour.<br/><i>— COMMENTARY ON Matthew 55</i></p>","source_html_sha256":"686039377f49bfdbef33e15fa8be7659df10e242cd1638e3fd1ac04bad9707bb","source_module":"ECF","source_row_id":235,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"2ca57c9211977b808a6ac9df00c76972f0e1651f9948979337c2ce27bde8cb5b","translator":null,"work":null}