John 1:3

“(tom. ii. c. 8) Here too Valentinus errs, saying, that the Word supplied to the Creator the cause of the creation of the worlde. If this interpretation is true, it should have been written that all things had their existence from the Word through the Creator, not contrariwise, through the Word from the Creator.”

“(Hom. iii. in div. loc.): Or thus, that thou mightest not think that the things made by the Word had a separate existence, and were not contained in the Word, he says, and without Him was not any thing made: that is, not any thing was made externally of Him; for He encircles all things, as the Preserver of all things.”

“(in Joh. tom. ii. c. 7) If all things were made by the Word, and in the number of all things is wickedness, and the whole influx of sin, these too were made by the Word; which is false. Now ‘nothing’ and ‘a thing which is not,’ mean the same. And the Apostle seems to call wicked things, things which are not, God calleth those things which be not, (Rom. 4:17) as though they were. All wickedness then is called nothing, forasmuch as it is made without the Word. Those who say however that the devil is not a creature of God, err. In so far as he is the devil, he is not a creature of God; but he, whose character it is to be the devil, is a creature of God. It is as if we should say a murderer is not a creature of God, when, so far as he is a man, he is a creature of God.”

“(tom. ii. c. 8) Valentinus excludes from the things made by the Word, all that were made in the ages which he believes to have existed before the Word. This is plainly false; inasmuch as the things which he accounts divine are thus excluded from the “all things,” and what he deems wholly corrupt are properly ‘all things!’”

“(tom. ii. c. 9) If ‘the word’ be taken for that which is in each man, inasmuch as it was implanted in each by the Word, which was in the beginning, then also, we commit nothing without this ‘word’ [reason] taking this word ‘nothing’ in a popular sense. For the Apostle says that sin was dead without the law, but when the commandment came, sin revived; for sin is not imputed when there is no law. But neither was there sin, when there was no Word, for our Lord says, If I had not come and spoken to them, they had not had sin. (John 15:22) For every excuse is withdrawn from the sinner, if, with the Word present, and enjoining what is to be done, he refuses to obey Him. Nor is the Word to be blamed on this account; any more than a master, whose discipline leaves no excuse open to a delinquent pupil on the ground of ignorance. All things then were made by the Word, not only the natural world, but also whatever is done by those acting without reason.”

“(ii. de Trin. c. 17) Or thus: [It is said], the Word indeed was in the beginning, but it may be that He was not before the beginning. But what saith he; All things were made by him. He is infinite by Whom every thing, which is, was made: and since all things were made by Him, time is likewisec.”

“(lib. ii. de Trin. c. 18) Or thus; That all things were made by him, is pronouncing too much, it may be said. There is an Unbegotten Who is made of none, and there is the Son Himself begotten from Him Who is Unbegotten. The Evangelist however again implies the Author, when he speaks of Him as Associated; saying, without Him was not any thing made. This, that nothing was made without Him, I understand to mean the Son’s not being alone, for ‘by whom’ is one thing, ‘not without whom’ another.”

“(Hom. v. [iv.] 1) Moses indeed, in the beginning of the Old Testament, speaks to us in much detail of the natural world, saying, In the beginning God made the heaven and the earth; and then relates how that the light, and the firmament, and the stars, and the various kinds of animals were created. But the Evangelist sums up the whole of this in a word, as familiar to his hearers; and hastens to loftier matter, making the whole of his book to bear not on the works, but on the Maker.”

“(Hom. in Joan. v. [iv.] c. 2) If the preposition by perplex thee, and thou wouldest learn from Scripture that the Word Itself made all things, hear David, Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thy hands. (Ps. 101) That he spoke this of the Only-Begotten, you learn from the Apostle, who in the Epistle to the Hebrews applies these words to the Son.”

“(Hom. v. c. 2. 3) But if you say that the prophet spoke this of the Father, and that Paul applied it to the Son, it comes to the same thing. For he would not have mentioned that as applicable to the Son, unless he fully considered that the Father and the Son were of equal dignity. If again thou dream that in the preposition by any subjection is implied, why does Paul use t of the Father? as, God is faith ful, by Whom ye were called into the fellowship of His Son; (1 Cor. 1:9) and again, Paul an Apostle by the will of God. (2 Cor. 1:1)”

“(Hom. v. in princ.) That you may not suppose, when he says, All things were made by Him, that he meant only the things Moses had spoken of, he seasonably brings in, And without Him was not any thing made, nothing, that is, cognizable either by the senses, or the understanding. Or thus; Lest you should suspect the sentence, All things were made by Him, to refer to the miracles which the other Evangelists had related, he adds, and without Him was not any thing made.”

“(1. de Gen ad lit. cap. 2) Since all things were made by him, it is evident that light was also, when God said, Let there be light. And in like manner the rest. But if so, that which God said, viz. Let there be light, is eternal. For the Word of God, God with God, is coeternal with the Father, though the world created by Him be temporal. For whereas our when and sometimes are words of time, in the Word of God, on the contrary, when a thing ought to be made, is eternal; and the thing is then made, when in that Word it is that it ought to be made, which Word hath in It neither when, or at sometimes, since It is all eternal.”

“(in Joan. tract. i. c. 11) How then can the Word of God be made, when God by the Word made all things? For if the Word Itself were made, by what other Word was It made? If you say it was the Word of the Word by Which That was made, that Word I call the Only-Begotten Son of God. But if thou dost not call It the Word of the Word1, then grant that that Word was not made, by which all things were made.”

“(de Trin. i. c. 9. [vi.]) And if It is not made, It is not a creature; but if It is not a creature, It is of the same Substance with the Father. For every substance which is not God is a creature; and what is not a creature is God.”

“(Quæst. Test. N. V. qu. 97) Or, by saying, without Him was not any thing made, he tells us not to suspect Him in any sense to be a thing made. For how can He be a thing made, when God, it is said, made nothing without Him?”

“(in Joh. tract. i. c. 13) For sin was not made by Him; for it is manifest that sin is nothing, and that men become nothing when they sin. Nor was an idol made by the Word. It has indeed a sort of form of man, and man himself was made by the Word; but the form of man in an idol was not made by the Word: for it is written, we know that an idol is nothing. (1 Cor. 8:4) These then were not made by the Word; but whatever things were made naturally, the whole universe, were; every creature from an angel to a worm.”

“(de Natura boni, c. 25) The folly of those men is not to be listened to, who think nothing is to be understood here as something, because it is placed at the end of the sentence1: as if it made any difference whether it was said, without Him nothing was made, or, without Him was made nothing.”

“After speaking of the nature of the Son, he proceeds to His operations, saying, All things were made by him, i. e. every thing whether substance, or property.”

“(in loc.) The Arians are wont to say, that all things are spoken of as made by the Son, in the sense in which we say a door is made by a saw, viz. as an instrument; not that He was Himself the Maker. And so they talk of the Son as a thing made, as if He were made for this purpose, that all things might be made by Him. Now we to the inventors of this lie reply simply: If, as ye say, the Father had created the Son, in order to make use of Him as an instrument, it would appear that the Son were less honourable than the things made, just as things made by a saw are more noble than the saw itself; the saw having been made for their sake. In like way do they speak of the Father creating the Son for the sake of the things made, as if, had He thought good to create the universe, neither would He have produced the Son. What can be more insane than such language? They argue, however, why was it not said that the Word made all things, instead of the preposition by1 being used? For this reason, that thou mightest not understand an Unbegotten and Unoriginate Son, a rival Godd.”