Colossians 1:15

“By his Revelation, "the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company."” — Catechism footnote: DV 2; cf. Col 1:15; I Tim 1:17; Ex 33:11; Jn 15:14-15; Bar 3:38 (Vulg.).

“It is in Christ, "the image of the invisible God,"” — Catechism footnote: Col 1:15; cf. 2 Cor 4:4.

“For this reason the apostles confess Jesus to be the Word: "In the beginning was the Word, and the Word was with God, and the Word was God"; as "the image of the invisible God"; as the "radiance of the glory of God and the very stamp of his nature".” — Catechism footnote: Jn 1:1; Col 1:15; Heb 1:3.

“In the newness of the Spirit, they also composed hymns and canticles in the light of the unheard - of event that God accomplished in his Son: his Incarnation, his death which conquered death, his Resurrection, and Ascension to the right hand of the Father.” — Catechism footnote: Cf. Phil 2:6-11; Col 1:15-20; Eph 5:14; 1 Tim 3:16; 6:15-16; 2 Tim 2:11-13.

“The universe, created in and by the eternal Word, the "image of the invisible God", is destined for and addressed to man, himself created in the "image of God" and called to a personal relationship with God.” — Catechism footnote: Col 1:15, Gen 1:26.

“…of the latter, whence also He is called the Head of Christ, although Christ likewise is the Beginning, but not of the Father; the latter, moreover, the Image of the former, although in no respect dissimilar, and although absolutely and without difference equal (omnino et indifferenter æqualis).” — editor's note: Col. i. 15

“According to the form of God, “He is the first-born of every creature, and He is before all things and by him all things consist;” according to the form of a servant, “He is the head of the body, the Church.”” — editor's note: Col. i. 15, 17, 18

“…if He is “substance,” yet He is said be in His nature “invisible,” in these words respecting our Saviour, who is said to be “the image of the invisible God,” while from the term “invisible” it is indicated that He is “immaterial.”” — editor's note: Cf. Col. i. 15.

“Hence it is said, “No man hath seen God at any time;” and the First-born of all creation is called “the image of the invisible God,” which is the same as if it were said that He is incorporeal.” — editor's note: Col. i. 15.

“See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that “He is the image of the invisible God, the first-born of every creature.”” — editor's note: Col. i. 15.

“He is also styled First-born, as the apostle has declared: “who is the first-born of every creature.”” — editor's note: Col. i. 15.

“And if they shall say that He is visible, besides being proved to go against the declaration of Scripture, which says of the Saviour, “He is the image of the invisible God, the first-born of every creature,” they will fall also into the absurdity of asserting that God is corporeal.” — editor's note: Col. i. 15.

“…that we seek a being intermediate between all created things and God, i.e., a Mediator, whom the Apostle Paul styles the “first-born of every creature.”” — editor's note: Col. i. 15.

“If any one, indeed, venture to ascribe essential corruption to Him who was made after the image and likeness of God, then, in my opinion, this impious charge extends even to the Son of God Himself, for He is called in Scripture the image of God.” — editor's note: Cf. Col. i. 15 and 2 Cor. iv. 4.

“The inspired apostle on four occasions employs this term, once as here, calling Him, “first-born of all creation,” another time, “the first-born among many brethren,” again, “first-born from the dead,” and on another occasion he employs the term absolutely, without…” — editor's note: Col. i. 15.

“They will perhaps raise a question from the very apostolic writings which we quoted: “How could He be called ‘the first-born of creation’ if He were not what creation is? for every first-born is the first-born not of another kind, but of its own: as Reuben, having precedence in respect of birth…” — editor's note: Cf. Col. i. 15 Πρωτότοκος may be, as it is in the Authorized Version, translated either by “first born,” or by “first-begotten.” Compare with this passage Book…

“If they affirm that the term ungenerate signifies the essence (of the Father), and not that He has His substance without origin, what term will they use to denote the Father’s being without origin, when they have set aside the term ungenerate to indicate His essence?” — editor's note: Essence, substance, οὐσία. Most of this controversy might have been avoided by agreeing to banish the word οὐσία entirely from this sort of connection with the…

“…appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; the Son of God being made the Son of man, that through Him we may receive the adoption,—humanity sustaining, and receiving, and embracing the Son of God.” — editor's note: Col. i. 14, 15.

“Thus does He make Him equal to Him: for by proceeding from Himself He became His first-begotten Son, because begotten before all things; and His only-begotten also, because alone begotten of God, in a way peculiar to Himself, from the womb of His own heart—even as the Father Himself testifies:…” — editor's note: Col. i. 15.

“For God the Father none ever saw, and lived.” — editor's note: Comp. Ex. xxxiii. 20; John i. 18; xiv. 9; Col. i. 15; Heb. i. 3.

“He calls Christ “the image of the invisible God.”” — editor's note: Col. i. 15.

“It is well for us that in another passage (the apostle) calls Christ “the image of the invisible God.”” — editor's note: Col. i. 15.

“And the Subsistence existing, of course there was forthwith its Expression and Image; for God’s Image is not delineated from without, but God Himself hath begotten it; in which seeing Himself, He has delight, as the Son Himself says, ‘I was His delight.’” — editor's note: Athan. argues from the very name Image for our Lord’s eternity. An Image, to be really such, must be an expression from the Original, not an external and…

“How then are all things through Him, and He before all? or how is He ‘first-born of the whole creation,’ if He has others before Him who are called sons and gods?” — editor's note: Col. i. 15. vid. infr. ii. §62.

“…and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created through Him, and for Him, and He is before all.’” — editor's note: Col. i. 15–17

“Moreover, as was before said, not in connection with any reason, but absolutely it is said of Him, ‘The Only-begotten Son which is in the bosom of the Father;’ but the word ‘First-born’ has again the creation as a reason in connection with it, which Paul proceeds to say, ‘for in Him all things were created.’” — editor's note: We now come to a third and wider sense of πρωτότοκος, as found (not in Rom. viii. 29, and Col. i. 18, but) in Col. i. 15, where by ‘creation’ Athan.…

“…see light;’ and the Apostle writes, ‘Who being the Radiance of Glory,’ and again, ‘Who being in the form of God,’ and, ‘Who is the Image of the invisible God.’” — editor's note: Matt. iii. 17; Ps. xlv. 1; John i. 1; Ps. xxxvi. 9; Heb. i. 3; Phil. ii. 26; Col. i. 15.

“But now the Truth is nigh unto us, ‘the Image of the invisible God,’ our Lord Jesus Christ, the true Light, Who instead of a staff, is our sceptre, instead of unleavened bread, is the bread which came down from heaven, Who,…” — editor's note: Col. i. 15.

“We say that He is first-born of all creation since both He Himself is of God and creation is of God, but as He Himself is born alone and timelessly of the essence of God the Father, He may with reason be called Only-begotten Son, first-born and not first-created.” — editor's note: Col. i. 15.

“As the Apostle says, Who is the Image of the Invisible God; and a little after, and He is the Head of the body, the Church.” — editor's note: Col. i. 15, 18.

“The divine Apostle calls the Son the image of the Father; for he says “Who is the image of the invisible God?”” — editor's note: Coloss. i. 15

“They thus contradict the Scripture which declares Him to be ‘the firstborn of every creature.’” — editor's note: Col. i. 15

“…say that God is One, neither dividing His Son from Him, as do the heathen, nor denying, with the Jews, that He was begotten of the Father before all worlds, and afterwards born of the Virgin; nor yet, like Sabellius, confounding the Father with the Word, and so maintaining that Father and Son are one and the same…” — editor's note: The original is ante tempora—“before the ages”—“before time was.” Cf. 1 Cor. viii. 6; Phil. ii. 6–8; Col. i. 15 (πρωτότοκος πάσης κτίσεως—“first-born of all…

“First-begotten, mark you, not first-created, in order that He may be believed to be both begotten, in virtue of His nature, and first in virtue of His eternity.” — editor's note: i. e., of His Sonship. St. Ambrose refers to Col. i. 15.

“We read of the “first-born” Son, of the “only-begotten”—first-born, because there is none before Him; only-begotten, because there is none after Him.” — editor's note: Col. i. 15.

“Truly, Thou canst not fail of being Thyself invisible and good, Who hast given invisibility and goodness to the works of Thy Hands.” — editor's note: Cf. Col. i. 15–16.

“Had He any need of a helper to set men free, Who needed none in constituting angels and principalities?” — editor's note: Col. i. 15, 16.

“To glorify, because the Holy Spirit taught us that the Son is the Image of the invisible God, and the brightness of His glory, and the impress of His substance.” — editor's note: Col. i. 15.

“To Whom does He say, “in our image,” to whom if it is not to Him who is “the brightness of His glory and the express image of His person,” “the image of the invisible God”?” — editor's note: Col. i. 15.

“That this may be made still plainer I will quote also other passages of the apostle in which he calls the Son “the image of the invisible God,” and again “image of His goodness;” not because the image differs from the Archetype according to the definition of indivisibility and goodness, but that it may…” — editor's note: Col. i. 15.

“Let them learn that “Christ is the power of God and wisdom of God,” and that “He is the image of the invisible God” and “brightness of his glory,” and that “Him hath God the Father sealed,” by engraving Himself on Him.” — editor's note: Col. i. 15.

“Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case of the divine and uncompounded nature the union consists in the communion of the Godhead.” — editor's note: On the right use of the illustration of εἰκών, cf. Basil Ep. xxxviii., and Bp. Lightfoot’s note on Col. i. 15. cf. also John i. 18 and xiv. 9, 10.

“It belongs also to the Son; and to show that it does so, hear Paul declaring this point, and saying, that He “is the Image of the invisible God.” ( Col. i. 15.)” — the author cites it

“Because it pleased the Father that in Him should all fulness dwell; and through Him to reconcile all things unto Himself, making peace through the blood of His cross, both as to the things on earth, and the things that are in heaven.”” — editor's note: Col. i. 12–20.

“But has Paul, the teacher of the Gentiles, forgotten or kept back the meaning of the Lord’s words, when he says, Who is the image of the invisible God?” — editor's note: Col. i. 15.

“The Apostle, however, does not ascribe to Christ a portion of the image, or a part of the form, but pronounces Him unreservedly the image of the invisible God and the form of God.” — editor's note: Cf. Col. i. 15, and Phil. ii. 6.

“…but was indeed the people of Gomorrah; these, not knowing God’s High Priest, laid a plot against Him, not recognizing “the firstborn of the whole creation, [Col 1:15] yea, even against Him that was elder than them all, did they take counsel.” — the author cites it

“This brief argument have I written unto thee, my beloved, that thou mayest make defence against the Jews, concerning this that they say, that God has no son, and concerning this that we call Him God, the Son of God, King, and Firstborn of all creatures.” — editor's note: Col. i. 15.

“Also Paul to the Colossians: “Who is the image of the invisible God, and the first-born of every creature.”” — editor's note: Col. i. 15.

Colossians 1:15 and Revelation 13:15 share the same wording (12 words).

Cited together in Catechism §142.

Cited together in Catechism §241 and 1 other place.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §142.

Cited together in Against Celsus VI.64.

Cited together in Letters Letter 38.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Catechism §299.

Cited together in Against the Arians I.5.

Cited together in Against Praxeas Chapter 7.

Cited together in Catechism §299.

Cited together in Against the Arians I.5.

Cited together in Against the Arians I.5.

Cited together in Against the Arians I.5.

Cited together in Against the Arians I.5.

Cited together in Letters Letter 38.

Cited together in Origen on Matthew 26:3–5 (Catena Aurea).

Cited together in Origen on Matthew 26:3–5 (Catena Aurea).

Cited together in Catechism §241 and 1 other place.

Cited together in Letters Letter 38 and 2 other places.

Cited together in Letters Letter 38 and 1 other place.

Cited together in Letters Letter 38 and 1 other place.

Cited together in Catechism §142.

Cited together in Catechism §142.

Cited together in Catechism §1701.