Did Early Christians Believe God Speaks?

Barnabas, The Epistle of Barnabas Direct teaching

By hearing let him hear the voice of my servant.” And again He saith, “Hear, O heaven, and give ear, O earth, for God hath spoken.” These are in proof.

Justin Martyr, Dialogue with Trypho Supporting witness

...ll the children in Bethlehem to be killed. Jeremiah prophesied this, speaking by the Holy Ghost: ‘A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children, and she would not be comforted because they are not.’ Therefore, because of the voice to be heard from Ramah, i.e., from Arabia (there is presently a place called Ramah in Arabia), wailing would fall upon the place where Rachel, the wife of Jacob called Israel, the holy patriarch, has been buried, i.e., upon Bethlehem; while the women mourn for their own slaughtered children and find no consolation because of what has happened to them. Isaiah's expression, ‘He shall take the power of Damascus and spoils of Samaria,’ predicted that the power of the evil demon residing in Damascus would be overcome by Christ as soon as He was born, and this has been shown to have occurred. For the Magi, who were ensnared into committing evil deeds through the power of that demon, showed their revolt from that dominion by coming to worship Christ, a dominion Scripture has identified as residing in Damascus. Moreover, that unjust and sinful power is rightly called Samaria in parable. None of you can deny that Dama

Hippolytus, Against the Heresy of Noetus Supporting witness

12. Then, working through these prophets, the Word spoke about Himself. For He had already become His own messenger and showed that the Word would be revealed among men. And for this reason He cried out in this way: "I was made known to those who did not seek me; I was found by those who did not ask for me." And who is this that was made known except the Word of the Father? It is the One whom the Father sent, and in whom He showed to men the power that proceeds from Him. So then, the Word was made known, just as the blessed John says. For he brings together the things spoken by the prophets and shows that this is the Word, through whom all things were made. For he speaks in this way: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him not one thing was made." And later he says, "The world was made by Him, and the world did not know Him; He came to His own, and His own did not receive Him." If, then, he said that the world was made by Him, according to the word of the prophet, "By the Word of the Lord the heavens were made," then this is the Word that was also made known. So we see the Word made flesh, and thr

Tertullian, Scorpiace Supporting witness

... from what they think, as if teachers used deceit and not truth? At any rate, Peter, writing to the Christians of Pontus, says, "How great indeed is the glory, if you suffer patiently, without being punished as evildoers. For this is a lovely thing, and you were called to this also, since Christ also suffered for us, leaving Himself as an example for you, so that you should follow His steps." 1 Peter 2:20 And again: "Beloved, do not be alarmed by the fiery trial that is taking place among you, as though some strange thing were happening to you. For since you are partakers of Christ's sufferings, rejoice, so that when His glory is revealed, you also may be glad with exceeding joy. If you are reproached for the name of Christ, happy are you, because glory and the Spirit of God rest upon you. Only let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God on this account." 1 Peter 4:12 John, in fact, urges us to lay down our lives even for our brothers, 1 John 3:16 and says that there is no fear in love: "Perfect love casts out fear, since fear

Gregory Thaumaturgus, On the Trinity Background

The word conceived, certainly, is not substantial. The word uttered, again, is that voice which the prophets hear from God, or the prophetic speech itself;

Theophilus of Antioch, To Autolycus Background

For the divine writing itself teaches us that Adam said that he had heard the voice.

Origen, Commentary on John Supporting witness

....” The same John in the Apocalypse gives Him His name with the added words “of God,” where he says, Revelation 19:11-16, “And I saw heaven opened, and behold, a white horse, and He who sat on it was called Faithful and True; and in righteousness He judges and makes war. His eyes are like a flame of fire, and on His head are many diadems, and He has a name written that no one knows but He Himself. He is clothed in a garment sprinkled with blood, and His name is called the Word of God. And the armies in heaven followed Him on white horses, clothed in pure fine linen. Out of His mouth comes a sharp sword, so that with it He should strike the nations, and He shall rule them with a rod of iron, and He treads the winepress of the fierceness of the wrath of Almighty God. And He has on His garment and on His thigh a name written: King of kings, and Lord of lords.” In this passage, “Word” is necessarily spoken of both absolutely and also with the added words “of God.” If the first had not been so, that is, if it had been given with the article, we might have been led into a wrong meaning and so wandered from the truth about the Word. For if He had been called simply “Word,” and it had no

Novatian, Treatise Concerning the Trinity Supporting witness

And so John also, describing the birth of Christ, says, "The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth." Moreover, His name is called the Word of God in Revelation 19:13, and not without reason. "My heart has emitted a good word." Afterward he then calls that word by the name of the King by implication: "I will tell my works to the King." For by Him all things were made, and without Him nothing was made, as John 1:3 says. Whether they are thrones or dominions, or powers, or mights, visible things or invisible, all things subsist by Him, as the apostle says in Colossians 1:16. Moreover, this is that Word which came to His own, and His own did not receive Him. For the world was made by Him, and the world did not know Him, as John 1:10-11 says. Moreover, this Word was in the beginning with God, and God was the Word, as John 1:1 says. Who then can doubt, when it is said in the last clause, "The Word was made flesh, and dwelt among us," that Christ, whose birth is being described, is man because He was made flesh? And because He is the Word of God, who can shrink from declaring without hesitati

Victorinus, Commentary on the Apocalypse Supporting witness

And so John also, while describing the birth of Christ, says, “The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth.” For His name is also called “the Word of God,” in Revelation 19:13, and not without reason. “My heart has uttered a good word.” He then afterward calls this word by the name of the King indirectly: “I will tell my works to the King.” For by Him all works were made, and without Him nothing was made, as John 1:3 says. “Whether,” says the apostle, “they are thrones or dominions, or powers, or mights, visible things and invisible, all things subsist by Him,” as Colossians 1:16 says. Moreover, this is that Word which came to His own, and His own did not receive Him. For the world was made by Him, and the world did not know Him, as John 1:10-11 says. Moreover, this Word was in the beginning with God, and God was the Word, as John 1:1 says. Who then can doubt, when in the last clause it is said, “The Word was made flesh, and dwelt among us,” that Christ, whose birth is being described, is man because He was made flesh? And because He is the Word of God, who can shrink from declaring with

Tertullian, Against Marcion Supporting witness

and the sound of a voice; and the audience of the Father: you have, (in short,) the Christ of the prophets.

Dionysius of Alexandria, Miscellaneous Fragments Supporting witness

In the same way, our mind sends out a word from itself, as the prophet says, "My heart has uttered a good word." These two are distinct from each other, each keeping its own proper place, and each being different from the other. The first remains and moves in the heart, while the second has its place on the tongue and in the mouth. Yet they are not separated from each other or deprived of each other. The mind is not without the word, and the word is not without the mind. Rather, the mind produces the word and is made known in the word, and the word shows the mind in which it was produced. The mind is, as it were, the word dwelling within, while the word is the mind coming forth. The mind passes into the word, and the word carries the mind to the hearers around it. And so, by means of the word, the mind takes its place in the souls of the hearers, entering at the same time as the word. Indeed, the mind is, as it were, the father of the word, existing in itself. But the word is like the son of the mind, and it cannot be made before it or without it, but exists with it, from where it has taken its seed and origin. In the same way, the Almighty Father and Universal Mind has, before all

Victorinus, Commentary on the Apocalypse Supporting witness

...ut whom nothing was made; the imitator of His Father's works and powers; the image of the invisible God; who came down from heaven; who testified to the things He had seen and heard; who came not to do His own will, but rather the will of the Father, by whom He had been sent for this very purpose: that, being made the Messenger of Great Counsel, He might unfold to us the laws of the heavenly mysteries? And as the Word made flesh, He dwelt among us. From all this, this Christ is proved to be not only man, because He was the Son of man, but also God, because He is the Son of God. And if Christ is called by the apostle "the first-born of every creature," how could He be the first-born of every creature unless, according to His divinity, the Word came forth from the Father before every creature? And unless the heretics accept it in this way, they will be forced to show that Christ the man was the first-born of every creature, and they will not be able to do so. Either, therefore, He is before every creature, so that He may be the first-born of every creature, and He is not only man, because man comes after every creature; or else He is only man, and then He comes after every creatur

Origen, Commentary on John Supporting witness

...and besides these, Paraclete and Atonement and Propitiation. In the same way, He is also called the Word, because He takes away from us all that is irrational and makes us truly rational, so that we do all things, even eating and drinking, to the glory of God. By the Word, to the glory of God, we carry out both the more common functions of life and those that belong to a more advanced stage. For if, by sharing in Him, we are raised up and enlightened, and perhaps also herded and ruled over, then it is clear that we become rational in a divine way, when He drives away from us what is irrational and dead in us, since He is the Word, that is, reason, and the Resurrection. But consider whether all men in some way share in Him as the Word. On this point the Apostle teaches us that He is not to be sought outside the one who seeks, and that those who set their heart on doing so find Him in themselves. "Do not say in your heart, 'Who will ascend into heaven?'" Romans 10:6-8, "that is, to bring Christ down;" or, "Who will descend into the abyss?" that is, to bring Christ up from the dead. But what does the Scripture say? "The Word is very near you, in your mouth and in your heart," as if

Irenaeus, Against Heresies: Book I Background

... that John, the disciple of the Lord, identified the initial Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wanting to explain the origin of everything, to show how the Father created all, establishes a certain principle—that is, what was first-born by God, which he called both the only-begotten Son and God, in whom the Father, in a seminal way, brought forth everything. Through him, the Word was produced, and in him the entire substance of the Æons, which the Word later gave form to. Since he addresses the first origin of things, he rightly begins his teaching from the start, that is, from God and the Word. And he expresses himself like this: “In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God.” Having first distinguished these three—God, the Beginning, and the Word—he again unites them, to show the production of each, that is, of the Son and the Word, and at the same time show their union with one another, and with the Father. For “the beginning” is in the Father and from the Father, while “the Word” is in the beginning and from the beginning. Very appropriately, then, did he say

Gregory Thaumaturgus, On the Trinity Background

The vocable Word, indeed, belongs to those three genera of words which are named in Scripture, and which are not substantial — namely, the word conceived, the word uttered, and the word articulated.

Tertullian, De Anima (On the Soul) Supporting witness

Thus John, being in the Spirit of God, Revelation 1:10 beheld plainly the souls of the martyrs. Revelation 6:9

Dionysius of Alexandria, Miscellaneous Fragments Supporting witness

...pistle agree with each other, and both begin in the same way. One begins, “In the beginning was the Word,” while the other begins, “That which was from the beginning.” One says, “And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only begotten of the Father,” John 1:14. The other says the same things, with a slight change: “That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; and the life was manifested.” For these things are introduced as a preface, and in opposition, as he shows later, to those who deny that the Lord has come in the flesh. For this reason he has also carefully added these words: “And that which we have seen we testify, and show to you that eternal life which was with the Father, and was manifested to us; that which we have seen and heard declare we to you.” So he stays with his subject, and does not wander away from it inconsistently, but goes through all of it under the same main points and with the same kinds of expressions, some of which we will briefly mention. Thus the careful reader will find the phrases “the life” and “the light”

Irenaeus, Against Heresies: Book IV Supporting witness

For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.

Hippolytus, Refutation of All Heresies Supporting witness

This, he says, is the word of God, which, he says, is a word of revelation of the Great Power.

Origen, Against Celsus Supporting witness

For the prophecies were recorded and preserved by men living at the time, that those who came after might read and admire them as the oracles of God, and that they might profit not only by the warnings and admonitions, but also by the predictions, which, being shown by events to have proceeded from the Spirit of God, bind men to the practice of piety as set forth in the law and the prophets.

Lactantius, On the Workmanship of God Background

those which are true are sent by God, that by this revelation we may learn impending goods or evils.

Irenaeus, Against Heresies: Book II Background

...leted them, and His will is the substance of all things, then He is revealed to be the one and only God who created all things, who alone is Omnipotent, and who is the sole Father shaping and forming all things, visible and invisible, those that can be perceived by our senses and those that cannot, heavenly and earthly, “by the word of His power;” and He has arranged all things by His wisdom, while He contains all things, yet He Himself cannot be contained by anyone: He is the Former, He is the Builder, He is the Revealer, He is the Creator, He is the Lord of all; and there is no one besides Him, or above Him, nor has He any mother, as they falsely claim; nor is there a second God, as Marcion imagined; nor is there a Pleroma of thirty Aeons, which has been shown to be a pointless assumption; nor is there any being like Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light, nor an unnameable Aeon, nor, in fact, any of those things which are wildly dreamed up by these, and by all the heretics. But there is only one God, the Creator—He who is above every Principality, Power, Dominion, and Virtue: He is the Father, He is God, the Founder, the Maker, th

Early Liturgies, Divine Liturgy of St. James Background

God, who hast taught us Your divine and saving oracles, enlighten the souls of us sinners for the comprehension of the things which have been before spoken, so that we may not only be seen to be hearers of spiritual things, but also doers of good deeds, striving after guileless faith, blameless life, and pure conversation.

Apostolic Constitutions, Apostolic Constitutions Background

...to some who are believers and of the same religion, and talk and discuss with them about the living oracles of God:

Apostolic Constitutions, Apostolic Constitutions Background

the mediators between God and His faithful people, who receive and declare His word, well acquainted with the Scriptures.