Hebrews 1:3

“Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:” — Catechism footnote: Cf. Heb 1:1-3

“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.

“…truth and love visible in Christ, who "reflects the glory of God and bears the very stamp of his nature," in whom "the whole fullness of deity dwells bodily."” — Catechism footnote: Heb 1:3; Col 2:9.

“Only Jesus could cross that threshold of the divine holiness, for "when he had made purification for sins," he brought us into the Father's presence: "Here am I, and the children God has given me."” — Catechism footnote: Heb 1:3; 2:13.

“Jn Christ, then, heaven and earth are reconciled, for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension.” — Catechism footnote: Jn 3:13; 12:32; 14 2-3; 16:28; 20:17; Eph 4:9-10; Heb 1:3; ⇒ 2:13.

“So entirely are they one, that he who has seen the Son, “who is the brightness of God’s glory, and the express image of His person,” has seen in Him who is the image of God, God Himself.” — editor's note: Heb. i. 3.

“And when writing to the Hebrews, he says of Him that He is “the brightness of His glory, and the express image of His person.”” — editor's note: Heb. i. 3.

“Nay, John also indicates that “God is Light,” and Paul also declares that the Son is the splendour of everlasting light.” — editor's note: Cf. Heb. i. 3.

“For we have been taught by Wisdom to contemplate the brightness of the everlasting light in, and together with, the very everlastingness of that primal light, joining in one idea the brightness and its cause, and admitting no priority.” — editor's note: brightness. Heb. i. 3, ἀπαύγασμα τῆς δόξης.

““Being,” he says (not becoming), “the brightness of His glory;” so that clearly we may rid ourselves for ever of the blasphemy which lurks in either of those two conceptions; viz., that the Only-begotten can be thought of…” — editor's note: Heb. i. 3. (ὢν, not γενόμενος).

“He Who “upholds all things by the word of His power,” Who says what He wills to be done, and does what He wills by the very power of that command, He Whose power lags not behind His will and Whose will is the…” — editor's note: Heb. i. 3.

“For what instrument and what matter could He Who upholds all things by the word of His power need in upholding the constitution of existing things by His almighty word?” — editor's note: Cf. Heb. i. 3. The quotation is not verbally exact.

“…to indicate the doctrine of the Son’s Divinity,—that kind, namely, which is the result of material efflux, and speaks of Him as the “brightness of glory,” the “savour of ointment,” the “breath of God;” illustrations which in the scientific phraseology we have adopted we ordinarily designate as material efflux.” — editor's note: Heb. i. 3.

“…were made: He commanded and they were created”:—for it is plain that the Psalmist says this concerning Him Who upholds “all things by the word of His power,” Whose authority, by the sole impulse of His will, framed every existence and nature, and all things in the creation apprehended by reason or by sight.” — editor's note: Heb. i. 3.

““Being,” he says, “the Brightness of His glory, and the express Image of His person.”” — editor's note: Heb. i. 3.

“For it was “the brightness of the Father’s glory, and the express image of His person,” Who “purged our sins.”” — editor's note: Heb. i. 3.

“But He Who is “in the form of God” has been formed by no impression different from the Father, seeing that He is “the express image” of the Father’s Person, while the “form of God” is surely the same thing as His essence.” — editor's note: Heb. i. 3.

“Moreover, it is in this way that those words of the Apostle, that the Son is “the brightness of His glory, and the express image of His Person,” are best understood to have an excellent and close application.” — editor's note: Heb. i. 3.

“…also another species of generation, that which is the result of efflux, to express the Divine Nature of the Son, and calls Him “the brightness of glory,” the “savour of ointment,” the “breath of God,” which our accustomed use, in the scientific discussion we have already made, calls material efflux.” — editor's note: Heb. i. 3.

“What will you say when you hear of the “brightness of glory” or of the “savour of ointment?”” — editor's note: Heb. i. 3, and Cant. i. 3, referred to above.

“And for this reason also Paul calls Him “the brightness of glory,” that we may learn that as the light from the lamp is of the nature of that which sheds the brightness, and is united with it (for as soon as the lamp appears…” — editor's note: Heb. i. 3.

“…and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, “by the word of His power;” and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the…” — editor's note: Heb. i. 3.

“…unto me from the Holy One;’ yet forasmuch as the Apostle, writing to the Hebrews, says, ‘Who being the radiance of His glory and the Expression of His Person;’ and David too in the eighty-ninth Psalm, ‘And the brightness of the Lord be upon us,’ and, ‘In Thy Light shall we see Light,’ who has so little sense as to…” — editor's note: Heb. i. 3.

“…the number of the proofs already adduced against them; while John besides says, ‘The Word was,’ and Paul again writes, ‘Who being the brightness of His glory,’ and, ‘Who is over all, God blessed for ever.” — editor's note: Heb. i. 3.

“But, whereas He is God, as being Son of God, and is everlasting King, and exists as Radiance and Expression of the Father, therefore fitly is He the expected Christ, whom the Father announces to mankind, by revelation to His holy Prophets; that as through Him we have…” — editor's note: Heb. i. 3.

“…on the right hand of the Majesty on high, having become so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they.’” — editor's note: Ib. 3, 4.

“…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.

“For He was truly the splendour of the light, and the Word of God.” — editor's note: Cf. Heb. i. 3

“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.

“…the impress of the Father’s subsistence, the living wisdom and power, the Word possessing interior subsistence, the essential and perfect and living image of the unseen God.” — editor's note: Heb. i. 3.

“Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His person, and Messenger of great counsel, Wonderful Counsellor, and the like.” — editor's note: Heb. i. 3.

“And in the Epistle to the Hebrews he says, When He had made purification of our sins, He sat down on the right hand of the Majesty on high.” — editor's note: Heb. i. 3.

“Even now, after the Life is descended to you, will ye not ascend and live?” — editor's note: “The Son of God,” says Augustin in another place, “became a son of man, that the sons of men might be made sons of God.” He put off the form of God—that by…

“But as the “Mine heart hath uttered a good Word,” was understood by us in the other clause of the generation of the Son, it seems that a kind of repetition is made in the following sentence, so that the “Mine heart hath uttered a good Word,” which had been already said, is repeated in what He is now saying, “I speak.”” — editor's note: Heb. i. 3, 4, 5.

“For the brightness of the eternal glory is understood to be the Son: as though the Sun were the Father, and the Brightness of Him His Son.” — editor's note: Heb. i. 3.

“The Church will totter if the foundation totter; but when shall Christ totter, before whose coming unto us, and taking flesh on Him, “all things were made by Him, and without Him was not anything made;” who holdeth all things by His Majesty, and us by His goodness?” — editor's note: Heb. i. 3.

“…other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.” — editor's note: [An act belonging eminently and officially to a particular trinitarian person is not performed to the total exclusion of the other persons, because of the…

“(Heb. 1:3.)” — the author cites it

“Moreover the very law of truth announces this, for the bodiless spirit of wisdom is not conformed to bodily men, but the express image made man by the spirit bearing the same number of members with all the rest, and clad in similar form.”” — editor's note: χαρακτήρ cf. Heb. i. 3. I have used the equivalent given in A.V. for the Greek word of the text meaning literally stamp or impression, as on coin or seal, and…

“…even be conceived by the mind; while the fact that the world was created out of the non-existent involves a later and fresh genesis of its essential nature, all things having been endowed with such an origin of existence by the Father through the Son.” — editor's note: The history of the word ὑπόστασις is of crucial value in the study of the Arian controversy. Its various usages may be classified as (i) Classical; (ii)…

“…the Father; that He is, as John said, ‘the true God,’ and, as Paul has written, ‘the brightness of the glory, and the express image of the person of the Father,’ the followers of Eusebius, drawn aside by their own vile doctrine, then began to say one to another, Let us agree, for we are also of God; ‘There is but one…” — editor's note: Heb. i. 3. Cf. p. 37, note xxvii.

“The wall which they set up against the weapons of the devil, and the antidote wherewith they repelled his deadly poisons, was their confession that the Father and the Son are of one substance, one godhead, one virtue, one power, one likeness, and that the Holy Ghost is of the same essence and substance.” — editor's note: χαρακτήρ; contrast the statement in Heb. i. 3, that the Son is the χαρακτήρ of the person of the Father. χαρακτήρ in the letter of Damasus approaches more…

“…is one Lord Jesus Christ, only begotten Son of God, begotten of the Father before all ages, brightness of His glory and express image of the Father’s person, on account of man’s salvation, incarnate and made man and born of Mary the Virgin in the flesh.” — editor's note: Heb. i. 3

“…his epistle to the Hebrews says “Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power” and in the epistle to the Philippians “Let this mind be in you, which was also in Christ Jesus; who being in the form of God thought it not robbery to be equal…” — editor's note: Hebrews i. 3

“…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…

“As one who is for ever, as the Word, as the brightness of eternal light, for brightness takes effect in the instant of its coming into existence.” — editor's note: Heb. i. 3.

“…a time when the Son of God was not, and that before He was born He was not, and who say that he was made out of nothing, or is of another substance or οὐσια, or that He is capable of changing, or that with Him is any shadow of turning,—them the Catholic and Apostolic Church declares accursed.”” — editor's note: St. Ambrose has here rendered into Latin the anathema appended to the original Nicene Creed of 325 a.d. Notice “substance or οὐσία.” The original is substantia…

“In the first place, “having made purification, He sitteth on the right hand of Majesty on high, being made so much better than the angels.”” — editor's note: Heb. i. 3, 4.

“…the stream, though the stream begets no spring out of itself, and light begets radiance, and not radiance light, yet the nature of radiance and light is one.” — editor's note: Cf. Heb. i. 3, where Christ is called the Radiance of the Father’s Glory (ἀπαύγασμταῆς δόξης).

“…we can neither conceive that the radiance begins to exist after the light, nor that the light is in existence before the radiance, for where there is a light, there is radiance, and where there is radiance there is also a light; and thus we can neither have a light without radiance, nor radiance without light,…” — editor's note: Or “a shining body”—lumen, not lux, as in other places of this passage. St. Ambrose probably was unaware that “radiance” or “effulgence” from an incandescent…

“The Son is the Image of the Father’s Substance; but every creature is unlike that divine Substance, but the Son of the Father is not unlike God; therefore the Son is not a creature.” — editor's note: Heb. i. 3.

“Elsewhere too Scripture says: “By whom also He made the ages, who is the brightness of His glory and the express Image of His Person.”” — editor's note: Heb. i. 2, 3.

“For when I read that He is the Brightness of Thy glory, and the Image of Thy Person, I fear lest, in saying that the Image of Thy Person is inferior, I should seem to say that Thy Person is inferior, of which the Son is the Image; for the fulness of Thy Godhead is wholly in the Son.” — editor's note: Heb. i. 3.

“But in the church I only know of one Image, that is the Image of the unseen God, of Which God has said: “Let us make man in Our image and Our likeness;” that Image of Which it is written, that Christ is the Brightness of His glory and the Image of His Person.” — editor's note: Heb. i. 3.

“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: Heb. i. 3.

“O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power.” — editor's note: cf. Heb. i. 2, 3.

“…tally with the sense of the Apostle’s words, where he says concerning the Lord that He is “the brightness of His glory, and the express image of His person,” for if we have taught hypostasis to be the conflux of the several properties; and if it is confessed that, as in the case of the Father something is…” — editor's note: Heb. i. 3.

“Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages “Sit thou on my right hand” and “Sat down on the right hand of the majesty of God”?” — editor's note: Heb. i. 3, with the variation of “of God” for “on high.”

“For what extent of time is needed by Him who “upholds all things by the word of His power,” and works not by bodily agency, nor requires the help of hands to form and fashion, but holds in obedient following and unforced consent the nature of all things that are?” — editor's note: Heb. i. 3.

“Ver.” — the author cites it

“Hebrews i. 3” — the author cites it

“He speaks nothing concerning “the form of God” ( Philip. ii. 6 ), nor that He was “equal to Him,” nor that He was the “brightness of His glory.” ( Heb. i. 3.)” — the author cites it

“For it is for this reason that Paul too calls Him “Brightness” ( Heb. i. 3 ); setting forth thereby His being from Him and His Co-eternity.” — the author cites it

“For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. ( Heb. i. 3.)” — the author cites it

“For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, “Brightness” ( Heb. i. 3 ), having learnt to do so from this source.” — the author cites it

“Just now, I am sorry to say, those Arians, the Campenses, are trying to extort from me, a Roman Christian, their unheard-of formula of three hypostases.” — editor's note: ὑπόστασις=substantia. It is the word used in Heb. i. 3, “The express image of his person [R.V. substance].” Except at Alexandria it was usual to speak of one…

“The words, Image of His substance, discriminate between Christ and Him from Whom He is, but only to establish Their distinct existence, not to teach a difference of nature; and the meaning of Father in Son and Son in Father is that there is the perfect fulness of the Godhead in Both.” — editor's note: Heb. i. 3.

“Thus equality, as of the image, is incompatible with isolation and with diversity; for equality cannot dwell with difference, nor yet in solitude.” — editor's note: Heb. i. 3.

“The Effulgence, the Impress, the Image, the Seal; “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.”” — editor's note: Heb. i. 3 R.V.

“(Heb. 1:3) (c. 18.).” — the author cites it

“…where to lay His head, and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten, and yet confers liberty on the world; who is pierced in the side, and yet repairs the side of Adam.” — editor's note: Heb. i. 3.

“Wherefore also the apostle designates as “the express image (χαρακτῆρα) of the glory of the Father” the Son, who taught the truth respecting God, and expressed the fact that the Almighty is the one and only God and Father, “whom no man knoweth but the Son, and he to whom the Son shall reveal Him.”” — editor's note: Heb. i. 3.

Cited together in Catechism §2777.

Cited together in Against Eunomius I.38.

Cited together in Against Eunomius I.38.

Cited together in Against Eunomius VIII.5.

Cited together in Against Eunomius VIII.1.

Cited together in Exposition of the Christian Faith I.14.

Cited together in Catechism §2777.

Cited together in On the Faith.

Cited together in On the Faith.

Cited together in Origen on John 13:31–32 (2) (Catena Aurea).

Cited together in Against Eunomius VIII.1.

Cited together in Against Eunomius VIII.1.

Cited together in Exposition of the Christian Faith I.19.

Cited together in Letters Letter 38.

Cited together in Letters Letter 38.

Cited together in The Stromata, or Miscellanies VII.10.

Cited together in Homilies on John Homily 6.

Cited together in Against Eunomius VIII.4.

Cited together in Confessions IV.12.

Cited together in On the Faith.

Cited together in Against Eunomius II.7 and 1 other place.

Cited together in Confessions IV.12.

Cited together in Against Heresies II.30.

Cited together in Against Heresies II.30.

Cited together in Against Eunomius VIII.4.

Cited together in Against Eunomius II.9.

Cited together in An Exact Exposition of the Orthodox Faith I.8.

Cited together in Against Eunomius II.7 and 2 other places.

Cited together in Against Eunomius IV.8.

Cited together in On the Faith.

Cited together in Against Eunomius IV.8.

Cited together in Against Eunomius I.24.

Cited together in Against Eunomius II.9 and 2 other places.

Cited together in Against Eunomius VIII.5.

Cited together in Against Eunomius II.9 and 1 other place.

Cited together in Homilies on John Homily 6.

Cited together in Exposition of the Christian Faith IV.8.

Cited together in Against Heresies II.30.

Cited together in Against Heresies II.30.

Cited together in Homilies on John Homily 6.

Cited together in Confessions IV.12.

Cited together in Against Eunomius II.7.

Cited together in Exposition of the Christian Faith I.19.

Cited together in Exposition of the Christian Faith I.14.

Cited together in Homilies on John Homily 6.

Cited together in Origen on John 13:31–32 (2) (Catena Aurea) and 2 other places.

Cited together in Against the Arians I.6.

Cited together in Against Eunomius I.38.

Cited together in Exposition of the Christian Faith I.14.

Cited together in Exposition of the Christian Faith I.14.

Cited together in Exposition of the Christian Faith I.14.

Cited together in An Exact Exposition of the Orthodox Faith I.8.

Cited together in Exposition of the Christian Faith I.19.

Cited together in Letters Letter 38.

Cited together in Against Eunomius I.24.

Cited together in Cyril of Alexandria on Luke 19:11–27 (2) (Catena Aurea).

Cited together in The Stromata, or Miscellanies VII.10.

Cited together in Confessions IV.12.

Cited together in Catechism §102 and 2 other places.

Cited together in Letters Letter 38 and 2 other places.

Cited together in Confessions IV.12 and 1 other place.

Cited together in Letters Letter 83.

Cited together in Exposition of the Christian Faith V.12.

Cited together in On the Faith.

Cited together in Exposition of the Christian Faith V.12.

Cited together in Exposition of the Christian Faith V.12.

Cited together in Origen on John 13:31–32 (2) (Catena Aurea).

Cited together in Origen on John 13:31–32 (2) (Catena Aurea).

Cited together in Letters Letter 38 and 2 other places.

Cited together in Exposition of the Christian Faith V.12 and 2 other places.

Cited together in An Exact Exposition of the Orthodox Faith I.8 and 2 other places.

Cited together in Exposition of the Christian Faith IV.8 and 1 other place.

Cited together in Exposition of the Christian Faith I.14.

Cited together in An Exact Exposition of the Orthodox Faith I.8 and 1 other place.

Cited together in Against Eunomius II.9 and 2 other places.

Cited together in An Exact Exposition of the Orthodox Faith I.8 and 2 other places.

Cited together in Exposition of the Christian Faith IV.8 and 1 other place.

Cited together in Exposition of the Christian Faith IV.8 and 2 other places.

Cited together in The Stromata, or Miscellanies VII.10.

Cited together in Against Heresies II.30.

Cited together in Against Heresies II.30.

Cited together in Against Heresies II.30.

Cited together in Letters Letter 83.

Cited together in Exposition of the Christian Faith IV.8.

Cited together in An Exact Exposition of the Orthodox Faith I.8 and 1 other place.

Cited together in Confessions IV.12 and 2 other places.

Cited together in Confessions IV.12 and 1 other place.

Cited together in Catechism §241 and 1 other place.

Cited together in Letters Letter 38.

Cited together in Against Eunomius II.7 and 1 other place.

Cited together in Confessions IV.12.

Cited together in Homilies on John Homily 6.

Cited together in Exposition of the Christian Faith V.12.

The Son as the radiance of God's glory, as Wisdom is the reflection of eternal light.