…

Biblical Interpretation

Augustine
6. I rejoiced also that the old Scriptures of the law and the prophets were laid before me, to be perused, not now with that eye to which they seemed most absurd before, when I censured Your holy ones for so thinking, whereas in truth they thought not so; and with delight I heard Ambrose, in his sermons to the people, oftentimes most diligently recommend this text as a rule—The letter kills, but the Spirit gives life; while, drawing aside the mystic veil, he spiritually laid open that which, accepted according to the letter, seemed to teach perverse doctrines— teaching herein nothing that offended me, though he taught such things as I knew not as yet whether they were true…
Confessions of Saint Augustine, 6.4

26. But having then read those books of the Platonists, and being admonished by them to search for incorporeal truth, I saw Your invisible things, understood by those things that are made; [Romans 1:20] and though repulsed, I perceived what that was, which through the darkness of my mind I was not allowed to contemplate,— assured that You were, and were infinite, and yet not diffused in space finite or infinite; and that Thou truly art, who art the same ever, varying neither in part nor motion; and that all other things are from You, on this most sure ground alone, that they are. Of these things was I indeed assured, yet too weak to enjoy You… Upon these [books by the Platonists], therefore, I believe, it was Your pleasure that I should fall before I studied Your Scriptures, that it might be impressed on my memory how I was affected by them… For had I first been moulded in Your Holy Scriptures, and had Thou, in the familiar use of them, grown sweet unto me, and had I afterwards fallen upon those volumes, they might perhaps have withdrawn me from the solid ground of piety; or, had I stood firm in that wholesome disposition which I had thence imbibed, I might have thought that it could have been attained by the study of those books alone.
Confessions of Saint Augustine, 8.20

…

Free Will

Taitan 160-170AD
For the heavenly Logos, a spirit emanating from the Father and a Logos from the Logos-power, in imitation of the Father who begat Him made man an image of immortality, so that, as incorruption is with God, in like manner, man, sharing in a part of God, might have the immortal principle also. The Logos, too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Such is the constitution of things in reference to angels and men. And the power of the Logos, having in itself a faculty to foresee future events, not as fated, but as taking place by the choice of free agents, foretold from time to time the issues of things to come; it also became a forbidder of wickedness by means of prohibitions, and the encomiast of those who remained good.
Tatian’s Address to the Greeks [link]

Tertullian 197-220AD
I find, then, that man was by God constituted free, master of his own will and power; indicating as by this constitution of his nature… you will find that when He puts before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God’s calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free with a will either for obedience or disobedience or resistance.
The Five Books Against Marcion, Book 2. [link]

Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of him 302 self; so that this very thing–namely, freedom of will and self-command–might be reckoned as the image and likeness of God in him. For this purpose such an essence was adapted to man as suited this character, even the afflatus of the Deity, Himself free and uncontrolled.
The Five Books Against Marcion, Book 2. [link]

…

Determinism

Essenes
All that is and ever was comes from a God of knowledge. Before things came into existence He determined the plan of them; and when they fill their appointed roles, it is in accordance with His glorious design that they discharge their functions. Nothing can be changed. In His hand lies the government of all things. God it is that sustains them in their needs.
Manual of Discipline

…

Immutability

Eugnostos 50-150 (gnostic)
He-Who-Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world, except he alone. For he is immortal and eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. No one rules over him. He has no name; for whoever has a name is the creation of another. He is unnameable. He has no human form; for whoever has human form is the creation of another. He has his own semblance – not like the semblance we have received and seen, but a strange semblance that surpasses all things and is better than the totalities. It looks to every side and sees itself from itself. He is infinite; he is incomprehensible. He is ever imperishable (and) has no likeness (to anything). He is unchanging good. He is faultless. He is everlasting. He is blessed. He is unknowable, while he (nonetheless) knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishably blessed. He is called ‘Father of the Universe’.

Before anything is visible among those that are visible, the majesty and the authorities that are in him, he embraces the totalities of the totalities, and nothing embraces him. For he is all mind, thought and reflecting, considering, rationality and power. They all are equal powers. They are the sources of the totalities. And their whole race to last is in the foreknowledge of the Unbegotten, for they had not yet come to visibility.
Eugnostos the Blessed [link]

The Sophia of Jesus Christ 50-200 (Gnostic)
The Savior said: “He Who Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world until now, except he alone, and anyone to whom he wants to make revelation through him who is from First Light. From now on, I am the Great Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another.”

(BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is the creation of another).

“And he has a semblance of his own – not like what you have seen and received, but a strange semblance that surpasses all things and is better than the universe. It looks to every side and sees itself from itself. Since it is infinite, he is ever incomprehensible. He is imperishable and has no likeness (to anything). He is unchanging good. He is faultless. He is eternal. He is blessed. While he is not known, he ever knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishability blessed. He is called ‘Father of the Universe'”.
The Sophia of Jesus Christ [link]

Aristides 120-130
IV. Let us turn then, O king, to the elements themselves, in order that we may shew concerning them that they are not gods, but a creation, corruptible and changeable, which is in the likeness of man2. But God is incorruptible and unchangeable and invisible, while seeing, turning and changing all things.
Apology of Aristides [link]

Melito_of_Sardis 165-175
“Now, the sin of which I speak is this: when a man abandons that which really exists, and serves that which does not really exist. There `is’ that which really exists, and it is called God. He, I say, really exists, and by His power doth everything subsist. This being is in no sense made, nor did He ever come into being; but He has existed from eternity, and will continue to exist for ever and ever. He changeth not, while everything else changes. No eye can see Him, nor thought apprehend Him, nor language describe Him; and those who love Him speak of Him thus: `Father, and God of Truth.’
Apology [link]

Augustine
They have seen that whatever is changeable is not the most high God, and therefore they have transcended every soul and all changeable spirits in seeking the supreme. They have seen also that, in every changeable thing, the form which makes it that which it is, whatever be its mode or nature, can only be through Him who truly is, because He is unchangeable. And therefore, whether we consider the whole body of the world, its figure, qualities, and orderly movement, and also all the bodies which are in it; or whether we consider all life, either that which nourishes and maintains, as the life of trees, or that which, besides this, has also sensation, as the life of beasts; or that which adds to all these intelligence, as the life of man; or that which does not need the support of nutriment, but only maintains, feels, understands, as the life of angels — all can only be through Him who absolutely is. For to Him it is not one thing to be, and another to live, as though He could be, not living; nor is it to Him one thing to live, and another thing to understand, as though He could live, not understanding; nor is it to Him one thing to understand, another thing to be blessed, as though He could understand and not be blessed. But to Him to live, to understand, to be blessed, are to be. They have understood, from this unchangeableness and this simplicity, that all things must have been made by Him, and that He could Himself have been made by none… But that which is capable of more and less is mutable; whence able men, who have thought deeply on these things, have gathered that the first form is not to be found in those things whose form is changeable. Since, therefore, they saw that body and mind might be more or less beautiful in form, and that, if they wanted form, they could have no existence, they saw that there is some existence in which is the first form, unchangeable, and therefore not admitting of degrees of comparison, and in that they most rightly believed was the first principle of things which was not made, and by which all things were made.
City of God, 8.5

Aquinus
On the contrary, It is written, “I am the Lord, and I change not” (Malachi 3:6).

I answer that, From what precedes, it is shown that God is altogether immutable.

First, because it was shown above that there is some first being, whom we call God; and that this first being must be pure act, without the admixture of any potentiality, for the reason that, absolutely, potentiality is posterior to act. Now everything which is in any way changed, is in some way in potentiality. Hence it is evident that it is impossible for God to be in any way changeable.

Secondly, because everything which is moved, remains as it was in part, and passes away in part; as what is moved from whiteness to blackness, remains the same as to substance; thus in everything which is moved, there is some kind of composition to be found. But it has been shown above (Question 3, Article 7) that in God there is no composition, for He is altogether simple. Hence it is manifest that God cannot be moved.

Thirdly, because everything which is moved acquires something by its movement, and attains to what it had not attained previously. But since God is infinite, comprehending in Himself all the plenitude of perfection of all being, He cannot acquire anything new, nor extend Himself to anything whereto He was not extended previously. Hence movement in no way belongs to Him. So, some of the ancients, constrained, as it were, by the truth, decided that the first principle was immovable.
Summa Theologiae 1.9

…

Impassibility

Philo
Having now therefore explained these matters sufficiently, let us pass on to what comes next. And this is what follows: “I will destroy,” says God, “the man whom I have made from off the face of the earth, from man to beast, from creeping things to the fowls of the air, because I have considered and repent that I have made them.”13 (52) Now, some persons, when they hear the expressions which I have just cited, imagine that the living God is here giving away to anger and passion; but God is utterly inaccessible to any passion whatever. For it is the peculiar property of human weakness to be disquieted by any such feelings, but God has neither the irrational passions of the soul, nor are the parts and limits of the body in the least belonging to him. But, nevertheless, such things are spoken of with reference to God by the great lawgiver in an introductory sort of way, for the sake of admonishing those persons who could not be corrected otherwise.
On the Unchangeableness of God

Irenaeus
3. These things may properly be said to hold good in men, since they are compound by nature, and consist of a body and a soul. But those who affirm that Ennœa was sent forth from God, and Nous from Ennœa, and then, in succession, Logos from these, are, in the first place, to be blamed as having improperly used these productions; and, in the next place, as describing the affections, and passions, and mental tendencies of men, while they [thus prove themselves] ignorant of God. By their manner of speaking, they ascribe those things which apply to men to the Father of all, whom they also declare to be unknown to all; and they deny that He himself made the world, to guard against attributing want of power to Him; while, at the same time, they endow Him with human affections and passions. But if they had known the Scriptures, and been taught by the truth, they would have known, beyond doubt, that God is not as men are; and that His thoughts are not like the thoughts of men. Isaiah 55:8 For the Father of all is at a vast distance from those affections and passions which operate among men. He is a simple, uncompounded Being, without diverse members, and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good— even as the religious and pious are wont to speak concerning God.
Against Heresies (Book II, Chapter 13)

…

Ineffibility

Philo
But he is not even comprehensible by the intellect, except merely as to his essence; for his existence, indeed, is a fact which we do comprehend concerning him, but beyond the fact of his existence, we can understand nothing.
On the Unchangeableness of God

(BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is the creation of another).

The Preaching of Peter 100-150 (spurious)
vi. 5. 39. But that the most approved of the Greeks do not know God by direct knowledge, but indirectly, Peter says in his Preaching: Know ye then that there is one God who made the beginning of all things and hath power over their end; and: The invisible who seeth all things, uncontainable, who containeth all, having need of nought, of whom all things stand in need and for whose sake they exist, incomprehensible, perpetual, incorruptible, uncreated, who made all things by the word of his power. . . .that is, the Son.[1]
The Preaching of Peter, as quoted in Clement [link]

The Shepherd of Hermas 100-160AD
1[26]:1 “First of all, believe that God is One, even He who created all things and set them in order, and brought all things from non-existence into being, Who comprehendeth all things, being alone incomprehensible.
The Shepherd of Hermas [link]

Aristides 120-130
Now I say that God is not begotten, not made; a constant nature, without beginning and without end; immortal, complete, and incomprehensible: and in saying that He is complete, I mean this; that there is no deficiency in Him, and He stands in need of nought, but everything stands in need of Him: and in saying that He is without beginning, I mean this; that everything which has a beginning has also an end; and that which has an end is dissoluble. He has no name; for everything that has a name is associated with the created; He has no likeness, nor composition of members; for he who possesses this is associated with things |36 fashioned. He is not male, nor is He female: the heavens do not contain Him; but the heavens and all things visible and invisible are contained in Him. Adversary He has none; for there is none that is more powerful than He; anger and wrath He possesses not, for there is nothing that can stand against Him. Error and forgetfulness are not in His nature, for He is altogether wisdom and understanding, and in Him consists all that consists. He asks no sacrifice and no libation, nor any of the things that are visible; He asks not anything from anyone; but all ask from Him.
Apology of Aristides [link]

Basilides 120-140 (Gnostic)
(Time) was, says (Basilides), when there was nothing. Not even, however, did that nothing constitute anything of existent things; but, to express myself undisguisedly and candidly, and without any quibbling, it is altogether nothing. But when, he says, I employ the expression was,I do not say that it was; but (I speak in this way) in order to signify the meaning of what I wish to elucidate. I affirm then, he says, that it was altogether nothing. For, he says, that is not absolutely ineffable which is named (so) — although undoubtedly we call this ineffable — but that which is non-ineffable. For that which is non-ineffable is not denominated ineffable, but is, he says, above every name that is named. For, he says, by no means for the world are these names sufficient, but so manifold are its divisions that there is a deficiency (of names)…
Since, therefore, nothing existed —(I mean) not matter, nor substance, nor what is insubstantial, nor is absolute, nor composite, (nor conceivable, nor inconceivable, (nor what is sensible,) nor devoid of senses, nor man, nor angel, nor a god, nor, in short, any of those objects that have names, or are apprehended by sense, or that are cognised by intellect, but (are) thus (cognised), even with greater minuteness, still, when all things are absolutely removed —(since, I say, nothing existed,) God, non-existent,— whom Aristotle styles conception of conception, but these (Basilidians) non-existent,-inconceivably, insensibly, indeterminately, involuntarily, impassively, (and) unactuated by desire, willed to create a world. Now I employ, he says, the expression willed for the purpose of signifying (that he did so) involuntarily, and inconceivably, and insensibly.
Basilides as quoted by Hippolytus [link]

Apocryphon of John 120-180 (Gnostic)
And I asked to know it, and he said to me, “The Monad is a monarchy with nothing above it. It is he who exists as God and Father of everything, the invisible One who is above everything, who exists as incorruption, which is in the pure light into which no eye can look.

“He is the invisible Spirit, of whom it is not right to think of him as a god, or something similar. For he is more than a god, since there is nothing above him, for no one lords it over him. For he does not exist in something inferior to him, since everything exists in him. For it is he who establishes himself. He is eternal, since he does not need anything. For he is total perfection. He did not lack anything, that he might be completed by it; rather he is always completely perfect in light. He is illimitable, since there is no one prior to him to set limits to him. He is unsearchable, since there exists no one prior to him to examine him. He is immeasurable, since there was no one prior to him to measure him. He is invisible, since no one saw him. He is eternal, since he exists eternally. He is ineffable, since no one was able to comprehend him to speak about him. He is unnameable, since there is no one prior to him to give him a name.

“He is immeasurable light, which is pure, holy (and) immaculate. He is ineffable, being perfect in incorruptibility. (He is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. He is not corporeal nor is he incorporeal. He is neither large nor is he small. There is no way to say, ‘What is his quantity?’ or, ‘What is his quality?’, for no one can know him. He is not someone among (other) beings, rather he is far superior. Not that he is (simply) superior, but his essence does not partake in the aeons nor in time. For he who partakes in an aeon was prepared beforehand. Time was not apportioned to him, since he does not receive anything from another, for it would be received on loan. For he who precedes someone does not lack, that he may receive from him. For rather, it is the latter that looks expectantly at him in his light.
Apocryphon of John [link]

Gospel of Truth 140-180 (gnostic)
The gospel of truth is joy to those who have received from the Father of truth the gift of knowing him by the power of the Logos, who has come from the Pleroma and who is in the thought and the mind of the Father; he it is who is called “the Savior,” since that is the name of the work which he must do for the redemption of those who have not known the Father. For the name of the gospel is the manifestation of hope, since that is the discovery of those who seek him, because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.
Gospel of Truth [link]

Theodotus 150-180AD (gnostic)
21. Now if one has a conception of God, it by no means corresponds with His worthiness. For what can the worthiness of God be? But let him, as far as is possible, conceive of a great and incomprehensible and most beautiful light; inaccessible, comprehending all good power, all comely virtue; caring for all, compassionate, passionless, good; knowing all things, foreknowing all things, pure, sweet, shining, stainless.
Excerpts of Theodotus [link]

Allogenes 150-350 (gnostic)
But concerning the invisible, spiritual Triple-Powered-One, hear! He exists as an Invisible One who is incomprehensible to them all. He contains them all within himself, for they all exist because of him. He is perfect, and he is greater than perfect, and he is blessed. He is always One and he exists in them all, being ineffable, unnameable, being One who exists through them all – he whom, should one discern him, one would not desire anything that exists before him among those that possess existence, for he is the source from which they were all emitted. He is prior to perfection. He was prior to every divinity, and he is prior to every blessedness, since he provides for every power. And he a nonsubstantial substance, since he is a God over whom there is no divinity, the transcending of whose greatness and beauty …

Clement of Alexandria,
This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to exhibit. For how can that be expressed which is neither genus, nor difference, nor species, nor individual, nor number; nay more, is
neither an event, nor that to which an event happens? No one can rightly express Him wholly. For on account of His greatness He is ranked as the All, and is the Father of the universe. Nor are any parts to be predicated of Him. For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form and name. And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator, or Lord. We speak not as supplying His name; but for want, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God; but all together are indicative of the power of the Omnipotent. For predicates are expressed either from what belongs to things themselves, or from their mutual relation. But none of these are admissible in reference to God. Nor any more is He apprehended by the science of demonstration. For it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten.
Miscellanies 5:12

Augustine
6. Have I spoken of God, or uttered His praise, in any worthy way? Nay, I feel that I have done nothing more than desire to speak; and if I have said anything, it is not what I desired to say. How do I know this, except from the fact that God is unspeakable? But what I have said, if it had been unspeakable, could not have been spoken. And so God is not even to be called unspeakable, because to say even this is to speak of Him. Thus there arises a curious contradiction of words, because if the unspeakable is what cannot be spoken of, it is not unspeakable if it can be called unspeakable. And this opposition of words is rather to be avoided by silence than to be explained away by speech. And yet God, although nothing worthy of His greatness can be said of Him, has condescended to accept the worship of men’s mouths, and has desired us through the medium of our own words to rejoice in His praise. For on this principle it is that He is called Deus (God). For the sound of those two syllables in itself conveys no true knowledge of His nature; but yet all who know the Latin tongue are led, when that sound reaches their ears, to think of a nature supreme in excellence and eternal in existence.
Augustine, On Christian Doctrine B1.6

…

Hypostatic Union

The Nassene Fragment 120-140 (Gnostic)
These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: “It pleased him that in him should dwell all fulness bodily,” and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds–namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing–there have been conveyed down into this world in which we are, seeds of all sorts of potentialities.
The Nassene Fragment [link]

Augustine
The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off — the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched.
City of God, 10.29

Apollinaris

He combined the invisible to a visible body and although seen through it he remains invisible. And he also remains uncompounded as he is not circumscribed by the body. And the body, which remains in its own measure, takes on the union with God in keeping with being made alive and it does not make alive that which is made alive.
Fragment 133 [link]

So if anyone confesses the one born from Mary not as God become flesh, let him be cursed. If anyone does not confess that he is consubstantial to his Father and God from God, without beginning and without end, unchanged in his incarnation and not suffering in his sufferings, let him again be cursed. For if anyone maintains our Lord is from heaven, let him be cursed. Or if anyone maintains that he is a creature by nature of a creature from nothing, let him be cursed. If anyone calls him God and honors him as the uncreated God, let him be blessed, because he is not offended at his body and his sufferings, but honors him who was honored bodiless also in the body and as the one and only Son of God from eternity to eternity.
Fragment, unknown authorship[link]

…

Omnipresence

Philo
For what are we to say? Shall we say, if he is possessed of the different organic parts, that he has feet for the sake of walking? But where is he to walk who fills all places at once with his presence?
On the Unchangeableness of God

Josephus
8. But Jonathan heard these last words with indignation, and promised to do what he desired of him, and to inform him if his father’s answers implied any thing of a melancholy nature, and any enmity against him. And that he might the more firmly depend upon him, he took him out into the open field, into the pure air, and sware that he would neglect nothing that might tend to the preservation of David; and he said, “I appeal to that God, who, as thou seest, is diffused every where, and knoweth this intention of mine, before I explain it in words, as the witness of this my covenant with thee, that I will not leave off to make frequent trims of the purpose of my father till I learn whether there be any lurking distemper in the most secret parts of his soul; and when I have learnt it, I will not conceal it from thee, but will discover it to thee, whether he be gently or peevishly disposed; for this God himself knows, that I pray he may always be with thee, for he is with thee now, and will not forsake thee, and will make thee superior to thine enemies, whether my father be one of them, or whether I myself be such.
Antiquities, 6.11.8

And when [Jeroboam] had called those ten tribes together over whom he ruled, he made a speech to the people in these words: “I suppose, my countrymen, that you know this, that every place hath God in it: nor is there any one determinate place in which he is: but he every where hears and sees those that worship him. On which account I do not think it right for you to go so long a journey to Jerusalem, which is an enemies city, to worship him. It was a man that built the temple: I have also made two golden heifers, dedicated to the same God; and the one of them I have consecrated in the city Bethel; and the other in Dan: to the end that those of you that dwell nearest those cities may go to them, and worship God there.
Antiquities, 8.8.4

Theophilus of Antioch 180-185
The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam.
Book 2.22 [link]

…

Omniscience, Current

Gospel of Thomas (Gnostic) 50-140
(6) His disciples asked him (and) said to him: Do you want us to fast? And how shall we pray (and) give alms? What diet should we observe? Jesus said: Do not lie, and what you abhor, do not do; for all things are manifest in the sight of heaven; for there is nothing hidden which will not be revealed, and there is nothing covered which will remain without being uncovered.

Clement of Rome 80-140AD
1Clem 27:5 Who shall say unto Him, What hast thou done? or who shall resist
the might of His strength? When He listeth, and as He listeth, He
will do all things; and nothing shall pass away of those things that
He hath decreed.
1Clem 27:6 All things are in His sight, and nothing escapeth His counsel,
1Clem 27:7 seeing that The heavens declare the glory of God, and the firmament
proclaimeth His handiwork. Day uttereth word unto day, and night
proclaimeth knowledge unto night; and there are neither words nor
speeches, whose voices are not heard.
Clement, First Clement

1Clem 28:1 Since therefore all things are seen and heard, let us fear Him and
forsake the abominable lusts of evil works, that we maybe shielded by
His mercy from the coming judgments.
1Clem 28:2 For where can any of us escape from His strong hand? And what world
will receive any of them that desert from His service?
Clement, First Clement

Polycarp 110-140AD
Polycarp 4:3
Our widows must be sober-minded as touching the faith of the Lord, making intercession without ceasing for all men, abstaining from all calumny, evil speaking, false witness, love of money, and every evil thing, knowing that they are God’s altar, and that all sacrifices are carefully inspected, and nothing escapeth Him either of their thoughts or intents or any of the secret things of the heart.
Polycarp, Polycarp to the Philippians

Polycarp 6:2
If then we entreat the Lord that He would forgive us, we also ought to forgive: for we are before the eyes of our Lord and God, and we must all stand at the judgment-seat of Christ, and each man must give an account of himself.
Polycarp, Polycarp to the Philippians

Polycarp 7:2
Wherefore let us forsake the vain doing of the many and their false teachings, and turn unto the word which was delivered unto us from the beginning, being sober unto prayer and constant in fastings, entreating the all-seeing God with supplications that He bring us not into temptation, according as the Lord said, The Spirit is indeed willing, but the flesh is weak.
Polycarp, Polycarp to the Philippians

…

Omniscience, Future

Josephus’
5. (373) Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; (374) but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it; and do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune; (375) and truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, (376) for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish thee for them.” Josephus’ Antiquities, Book 15, Chapter 10, Section 5.

…

Omniscience, Classical

Preaching of Peter 100-150
Know ye then that there is one God who made the beginning of all things and hath power over their end; and: The invisible who seeth all things, uncontainable, who containeth all, having need of nought, of whom all things stand in need and for whose sake they exist, incomprehensible, perpetual, incorruptible, uncreated, who made all things by the word of his power. . . .that is, the Son.

The Interpretation of Knowledge 150-200 (Gnostic)
He became an emanation of the trace. For also they say about the likeness that it is apprehended by means of his trace. The structure apprehends by means of the likeness, but God apprehends by means of his members. He knew them before they were begotten, and they will know him. And the one who begot each one from the first will indwell them. He will rule over them.
The Interpretation of Knowledge [link]

Pantaenus 190-210
Accordingly, when asked by some who prided themselves on the outside learning, in what way the Christians supposed God to become acquainted with the universe, their own opinion being that He obtains His knowledge of it in different ways,-of things falling within the province of the understanding by means of the understanding, and of those within the region of the senses by means of the senses,-they replied: “Neither does He gain acquaintance with sensible things by the senses, nor with things within the sphere of the understanding by the understanding: for it is not possible that He who is above all existing things should apprehend them by means of existing things. We assert, on the contrary, that He is acquainted with existing things as the products of His own volition.” They added, by way of showing the reasonableness of their view: “If He has made all things by an act of His will (and no argument will be adduced to gainsay this), and if it is ever a matter of piety and rectitude to say that God is acquainted with His own will, and if He has voluntarily made every several thing that has come into existence, then surely God must be acquainted with all existing things as the products of His own will, seeing that it was in the exercise of that will that He made them.
As quoted in Schola by St. Maximus Confessor

Ambrose

194. I ask then, whether He had this knowledge by reason of His Being, or by chance? For all knowledge comes to us either through nature, or by learning. It is supplied by nature, as for instance to a horse to enable it to run, or to a fish to enable it to swim. For they do this without learning. On the other hand, it is by learning that a man is enabled to swim. For he could not do so unless he had learnt. Since therefore nature enables dumb animals to do and to know what they have not learnt, why shouldst thou give an opinion on the Son of God, and say whether He has knowledge by instruction or by nature? If by instruction, then He was not begotten as Wisdom, and gradually began to be perfect, but was not always so. But if He has knowledge by nature, then He was perfect in the beginning, He came forth perfect from the Father; and so needed no foreknowledge of the future.
On Christian Faith, Book V

Augustine

For certainly God did not in the actual achievement of the work first learn that it was good, but, on the contrary, nothing would have been made had it not been first known by Him. While, therefore, He sees that that is good which, had He not seen it before it was made, would never have been made, it is plain that He is not discovering, but teaching that it is good. Plato, indeed, was bold enough to say that, when the universe was completed, God was, as it were, elated with joy. [492] And Plato was not so foolish as to mean by this that God was rendered more blessed by the novelty of His creation; but he wished thus to indicate that the work now completed met with its Maker’s approval, as it had while yet in design. It is not as if the knowledge of God were of various kinds, knowing in different ways things which as yet are not, things which are, and things which have been. For not in our fashion does He look forward to what is future, nor at what is present, nor back upon what is past; but in a manner quite different and far and profoundly remote from our way of thinking. For He does not pass from this to that by transition of thought, but beholds all things with absolute unchangeableness; so that of those things which emerge in time, the future, indeed, are not yet, and the present are now, and the past no longer are; but all of these are by Him comprehended in His stable and eternal presence. Neither does He see in one fashion by the eye, in another by the mind, for He is not composed of mind and body; nor does His present knowledge differ from that which it ever was or shall be, for those variations of time, past, present, and future, though they alter our knowledge, do not affect His, “with whom is no variableness, neither shadow of turning.” [493] Neither is there any growth from thought to thought in the conceptions of Him in whose spiritual vision all things which He knows are at once embraced. For as without any movement that time can measure, He Himself moves all temporal things, so He knows all times with a knowledge that time cannot measure. And therefore He saw that what He had made was good, when He saw that it was good to make it. And when He saw it made, He had not on that account a twofold nor any way increased knowledge of it; as if He had less knowledge before He made what He saw. For certainly He would not be the perfect worker He is, unless His knowledge were so perfect as to receive no addition from His finished works.
Augustine, Saint. City of God. B11.21 Kindle Edition.

According to this, then, those things which are essentially and truly divine are called simple, because in them quality and substance are identical, and because they are divine, or wise, or blessed in themselves, and without extraneous supplement.
Augustine, Saint. The City of God . Kindle Edition.

And in respect to this image he has named form, I believe in account of the quality of beauty, where there is at once such great fitness, and prime equality, and prime likeness, differing in nothing, and unequal in no respect, and in no part unlike, but answering exactly to Him whose image it is: where there is prime and absolute life, to whom it is not one thing to live, and another to be, but the same thing to be and to live; and prime and absolute intellect, to whom it is not one thing to live, another to understand, but to understand is to live, and is to be, and all things are one: as though a perfect Word, John 1:1 to which nothing is wanting, and a certain skill of the omnipotent and wise God, full of all living, unchangeable sciences, and all one in it, as itself is one from one, with whom it is one. Therein God knew all things which He made by it; and therefore, while times pass away and succeed, nothing passes away or succeeds to the knowledge of God. For things which are created are not therefore known by God, because they have been made; and not rather have been therefore made, even although changeable, because they are known unchangeably by Him.
Augustine, Saint. On the Trinity. Book 6.

And do such as we are, think, that in so great infirmity of mind we can comprehend whether the foresight of God is the same as His memory and His understanding, who does not regard in thought each several thing, but embraces all that He knows in one eternal and unchangeable and ineffable vision?
Augustine, Saint. On the Trinity. Book 15.

Is it that God the Father has learned those very things which He knows, not by the body, for He has none, but by Himself, from elsewhere from some one? Or has stood in need of messengers or witnesses that He might know them? Certainly not; since His own perfection enables Him to know all things that He knows… For we too pray to Him, yet do not inform Him what our necessities are. For your Father knows, says His Word, what things you have need of, before you ask Him. Nor did He become acquainted with them, so as to know them, at any definite time; but He knew beforehand, without any beginning, all things to come in time, and among them also both what we should ask of Him, and when; and to whom He would either listen or not listen, and on what subjects. And with respect to all His creatures, both spiritual and corporeal, He does not know them because they are, but they are because He knows them. For He was not ignorant of what He was about to create; therefore He created because He knew; He did not know because He created. Nor did He know them when created in any other way than He knew them when still to be created, for nothing accrued to His wisdom from them; but that wisdom remained as it was, while they came into existence as it was fitting and when it was fitting… This knowledge, therefore, is far unlike our knowledge. And the knowledge of God is itself also His wisdom, and His wisdom is itself His essence or substance. Because in the marvellous simplicity of that nature, it is not one thing to be wise and another to be, but to be wise is to be; as we have often said already also in the earlier books. But our knowledge is in most things capable both of being lost and of being recovered, because to us to be is not the same as to know or to be wise; since it is possible for us to be, even although we know not, neither are wise in that which we have learned from elsewhere. Therefore, as our knowledge is unlike that knowledge of God, so is our word also, which is born from our knowledge, unlike that Word of God which is born from the essence of the Father.
Augustine, Saint. On the Trinity. Book 6.

Now really how absurd it is that the result of temporal matters is said to be the cause of eternal foreknowledge! What other reason is there to think that God foresees future things because they are about to result than to suppose that what has happened only once is the cause of that highest providence?
Boethius, THE CONSOLATION OF PHILOSOPHY, b5

Thomas Aquinas 1273
In the divine knowledge there is no discursion; the proof of which is as follows. In our knowledge there is a twofold discursion: one is according to succession only, as when we have actually understood anything, we turn ourselves to understand something else; while the other mode of discursion is according to causality, as when through principles we arrive at the knowledge of conclusions. The first kind of discursion cannot belong to God. For many things, which we understand in succession if each is considered in itself, we understand simultaneously if we see them in some one thing; if, for instance, we understand the parts in the whole, or see different things in a mirror. Now God sees all things in one (thing), which is Himself. Therefore God sees all things together, and not successively. Likewise the second mode of discursion cannot be applied to God.

First, because this second mode of discursion presupposes the first mode; for whosoever proceeds from principles to conclusions does not consider both at once; secondly, because to discourse thus is to proceed from the known to the unknown. Hence it is manifest that when the first is known, the second is still unknown; and thus the second is known not in the first, but from the first. Now the term discursive reasoning is attained when the second is seen in the first, by resolving the effects into their causes; and then the discursion ceases. Hence as God sees His effects in Himself as their cause, His knowledge is not discursive.
Aquinas Thomas, Summa Theologica, Part I

Philo
Again there are times when we determine to abide by the same judgment that we have formed; but those who join us do not equally abide by theirs, so that our opinions of necessity change as well as theirs; (29) for it is impossible for us, who are but men, to foresee all the contingencies of future events, or to anticipate the opinions of others; but to God, as dwelling in pure light, all things are visible; for he penetrating into the very recesses of the soul, is able to see, with the most perfect certainty, what is invisible to others, and being possessed of prescience and of providence, his own peculiar attributes, he allows nothing to abuse its liberty, and to stray out of the reach of his comprehension, since with him, there is no uncertainty even in the future, for there is nothing uncertain nor even future to God. (30) It is plain therefore that the creator of all created things, and the maker of all the things that have ever been made, and the governor of all the things which are subject to government, must of necessity be a being of universal knowledge; and he is in truth the father, and creator, and governor of all things in heaven and in the whole world; and indeed future events are overshadowed by the distance of future time, which is sometimes a short and sometimes a long interval.
On the Unchangeableness of God

You see now what great caution he uses in speaking here, when he says, “I was indignant that I had made them,” not reversing the order of the words so as to say, “Because I had made them I was indignant;” for the latter expression would have become a person who repented of what he had done, an idea which is inconsistent with the nature of God, which foresees everything.
On the Unchangeableness of God

(BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is the creation of another).

The Shepherd of Hermas 100-160AD
3[31]:4 To those then that were called before these days the Lord has appointed repentance. For the Lord, being a discerner of hearts and foreknowing all things, perceived the weakness of men and the manifold wiles of the devil, how that he will be doing some mischief to the servants of God, and will deal wickedly with them.
The Shepherd of Hermas [link]

The Odes of Solomon 100-200
The Father of knowledge is the Word of knowledge.
He who created wisdom is wiser than His works.
And He who created me when yet I was not knew what I would do when I came into being.
The Odes of Solomon [link]

Clement of Alexandria 182-202
God is not, then, possessed of human form, so as to hear; nor needs He senses, as the Stoics have decided, “especially hearing and sight; for He could never otherwise apprehend.” But the susceptibility of the air, and the intensely keen perception of the angels, and the power which reaches the soul’s consciousness, by ineffable power and without sensible hearing, know all things at the moment of thought. And should any one say that the voice does not reach God, but is rolled downwards in the air, yet the thoughts of the saints cleave not the air only, but the whole world. And the divine power, with the speed of light, sees through the whole soul. Well! Do not also volitions speak to God, uttering their voice? And are they not conveyed by conscience? And what voice shall He wait for, who, according to His purpose, knows the elect already, even before his birth, knows what is to be as already existent? Does not the light of power shine down to the very bottom of the whole soul; “the lamp of knowledge,” as the Scripture says, searching “the recesses”? God is all ear and all eye, if we may be permitted to use these expressions.
Stromata, 7

Tertullian 197-220
But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He fore knew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death.
The Five Books Against Marcion, Book 2. [link]

Lactantius 303-316
For if there is a God, as God He is manifestly provident ; nor can divinity be attributed to Him in any other way than if He retains the past, and knows the present, and foresees the future.
On the Anger of God [link]

…

Omniscience EDF?

Barnabas 3:6
To this end therefore, my brethren, He that is long-suffering,
foreseeing that the people whom He had prepared in His well-beloved
would believe in simplicity, manifested to us beforehand concerning
all things, that we might not as novices shipwreck ourselves upon
their law.

…

Platonism

Justin Martyr
In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city,–a sagacious man, holding a high position among the Platonists,–and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato’s philosophy.
Justin Martyr, Dialogue with Trypho, 2

Augustine
60. Moreover, if those who are called philosophers, and especially the Platonists, have said anything that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it.
Augustine, On Christian Doctrine B2.40

But when I mentioned to him that I had read certain books of the Platonists, which Victorinus, sometime Professor of Rhetoric at Rome (who died a Christian, as I had been told), had translated into Latin, he congratulated me that I had not fallen upon the writings of other philosophers, which were full of fallacies and deceit, after the rudiments of the world, [Colossians 2:8] whereas they, in many ways, led to the belief in God and His word.
Confessions of Saint Augustine, 8.2

But having then read those books of the Platonists, and being admonished by them to search for incorporeal truth, I saw Your invisible things, understood by those things that are made; [Romans 1:20] and though repulsed, I perceived what that was, which through the darkness of my mind I was not allowed to contemplate,— assured that You were, and were infinite, and yet not diffused in space finite or infinite; and that Thou truly art, who art the same ever, varying neither in part nor motion; and that all other things are from You, on this most sure ground alone, that they are. Of these things was I indeed assured, yet too weak to enjoy You… Upon these [books by the Platonists], therefore, I believe, it was Your pleasure that I should fall before I studied Your Scriptures, that it might be impressed on my memory how I was affected by them… For had I first been moulded in Your Holy Scriptures, and had Thou, in the familiar use of them, grown sweet unto me, and had I afterwards fallen upon those volumes, they might perhaps have withdrawn me from the solid ground of piety; or, had I stood firm in that wholesome disposition which I had thence imbibed, I might have thought that it could have been attained by the study of those books alone.
Confessions of Saint Augustine, 8.20

If, then, Plato defined the wise man as one who imitates, knows, loves this God, and who is rendered blessed through fellowship with Him in His own blessedness, why discuss with the other philosophers? It is evident that none come nearer to us than the Platonists… Let these two theologies, then, the fabulous and the civil, give place to the Platonic philosophers, who have recognized the true God as the author of all things, the source of the light of truth, and the bountiful bestower of all blessedness.
City of God, 8.5

They have seen that whatever is changeable is not the most high God, and therefore they have transcended every soul and all changeable spirits in seeking the supreme. They have seen also that, in every changeable thing, the form which makes it that which it is, whatever be its mode or nature, can only be through Him who truly is, because He is unchangeable. And therefore, whether we consider the whole body of the world, its figure, qualities, and orderly movement, and also all the bodies which are in it; or whether we consider all life, either that which nourishes and maintains, as the life of trees, or that which, besides this, has also sensation, as the life of beasts; or that which adds to all these intelligence, as the life of man; or that which does not need the support of nutriment, but only maintains, feels, understands, as the life of angels — all can only be through Him who absolutely is. For to Him it is not one thing to be, and another to live, as though He could be, not living; nor is it to Him one thing to live, and another thing to understand, as though He could live, not understanding; nor is it to Him one thing to understand, another thing to be blessed, as though He could understand and not be blessed. But to Him to live, to understand, to be blessed, are to be. They have understood, from this unchangeableness and this simplicity, that all things must have been made by Him, and that He could Himself have been made by none… But that which is capable of more and less is mutable; whence able men, who have thought deeply on these things, have gathered that the first form is not to be found in those things whose form is changeable. Since, therefore, they saw that body and mind might be more or less beautiful in form, and that, if they wanted form, they could have no existence, they saw that there is some existence in which is the first form, unchangeable, and therefore not admitting of degrees of comparison, and in that they most rightly believed was the first principle of things which was not made, and by which all things were made.
City of God, 8.5

For we made selection of the Platonists, justly esteemed the noblest of the philosophers, because they had the wit to perceive that the human soul, immortal and rational, or intellectual, as it is, cannot be happy except by partaking of the light of that God by whom both itself and the world were made; and also that the happy life which all men desire cannot be reached by any who does not cleave with a pure and holy love to that one supreme good, the unchangeable God.
City of God, 10.1

The Platonist Plotinus discourses concerning providence, and, from the beauty of flowers and foliage, proves that from the supreme God, whose beauty is unseen and ineffable, providence reaches down even to these earthly things here below; and he argues that all these frail and perishing things could not have so exquisite and elaborate a beauty, were they not fashioned by Him whose unseen and unchangeable beauty continually pervades all things.
City of God, 10.14

For if philosophers, and especially the Platonists, are with justice esteemed wiser than other men, as I have just been mentioning, because they taught that even these earthly and insignificant things are ruled by Divine Providence, inferring this from the numberless beauties which are observable not only in the bodies of animals, but even in plants and grasses, how much more plainly do these things attest the presence of divinity which happen at the time predicted, and in which that religion is commended which forbids the offering of sacrifice to any celestial, terrestrial, or infernal being, and commands it to be offered to God only, who alone blesses us by His love for us, and by our love to Him, and who, by arranging the appointed times of those sacrifices, and by predicting that they were to pass into a better sacrifice by a better Priest, testified that He has no appetite for these sacrifices, but through them indicated others of more substantial blessing — and all this not that He Himself may be glorified by these honors, but that we may be stirred up to worship and cleave to Him, being inflamed by His love, which is our advantage rather than His?
City of God, 10.17

33. The Platonists, however, who, amidst the errors of false philosophies assailing them at that time on all sides, rather concealed their own doctrine to be searched for than brought it into the light to be vilified, as they had no divine personage to command faith, began to exhibit and unfold the doctrines of Plato after the name of Christ had become widely known to the wondering and troubled kingdoms of this world. Then flourished at Rome the school of Plotinus, which had as scholars many men of great acuteness and ability. But some of them were corrupted by curious inquiries into magic, and others, recognising in the Lord Jesus Christ the impersonation of that essential and immutable Truth and Wisdom which they were endeavouring to reach, passed into His service. Thus the whole supremacy of authority and light of reason for regenerating and reforming the human race has been made to reside in the one saving Name, and in His one Church.
Augustine to Dioscorus, Letter 118 (A.D. 410)

Nebridius
To Augustine Nebridius Sends Greeting.

1. Your letters I have great pleasure in keeping as carefully as my own eyes. For they are great, not indeed in length, but in the greatness of the subjects discussed in them, and in the great ability with which the truth in regard to these subjects is demonstrated. They shall bring to my ear the voice of Christ, and the teaching of Plato and of Plotinus.
Nebridius, Letter 6 (A.D. 389)

…

Repentance

Philo
However, we have said enough on this head; let us now connect what follows with It:ù”the Lord God, therefore,” says Moses, “seeing that the wickedness of man was multiplied upon the earth, and that every one of them was carefully studying wickedness in his heart all his days; God considered in his mind that he had made man upon the earth, and he thought upon it; and God said, I will destroy man whom I have made from off the face of the earth.”9 (21) Perhaps some very wicked persons will suspect that the lawgiver is here speaking enigmatically, when he says that the Creator repented of having created man, when he beheld their wickedness; on which account he determined to destroy the whole race. But let those who adopt such opinions as these know, that they are making light of and extenuating the offences of these men of old time, by reason of their own excessive impiety; (22) for what can be a greater act of wickedness than to think that the unchangeable God can be changed?
…
Now, some persons, when they hear the expressions which I have just cited, imagine that the living God is here giving away to anger and passion; but God is utterly inaccessible to any passion whatever. For it is the peculiar property of human weakness to be disquieted by any such feelings, but God has neither the irrational passions of the soul, nor are the parts and limits of the body in the least belonging to him. But, nevertheless, such things are spoken of with reference to God by the great lawgiver in an introductory sort of way, for the sake of admonishing those persons who could not be corrected otherwise.
On the Unchangeableness of God

…

Self Sufficient

Philo
XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures.
On the Unchangeableness of God

The Interpretation of Knowledge 150-200 (Gnostic)
He has no need of the glory that is not his; he has his own glory with the name, which is the Son.
The Interpretation of Knowledge [link]

…

Simplicity

…

Timelessness

Philo
But God is the creator of time also; for he is the father of its father, and the father of time is the world, which made its own mother the creation of time, so that time stands towards God in the relation of a grandson; for this world is a younger son of God, inasmuch as it is perceptible by the outward sense; for the only son he speaks of as older than the world, is idea, 11 and this is not perceptible by the intellect; but having thought the other worthy of the rights of primogeniture, he has decided that it shall remain with him; (32) therefore, this younger son, perceptible by the external senses being set in motion, has caused the nature of time to shine forth, and to become conspicuous, so that there is nothing future to God, who has the very boundaries of time subject to him; for their life is not time, but the beautiful model of time, eternity; and in eternity nothing is past and nothing is future, but everything is present only.
On the Unchangeableness of God

Taitan 160-170AD
Why do you divide time, saying that one part is past, and another present, and another future? For how can the future be passing when the present exists? As those who are sailing imagine in their ignorance, as the ship is borne along, that the hills are in motion, so you do not know that it is you who are passing along, but that time (o aiwn) remains present as long as the Creator wills it to exist.
Tatian’s Address to the Greeks [link]

God is Open

the Open Theism circle

Church Father Quotes

Quotes By Category

Biblical Interpretation

Free Will

Determinism

Immutability

Impassibility

Ineffibility

Hypostatic Union

Omnipresence

Omniscience, Current

Omniscience, Future

Omniscience, Classical

Omniscience EDF?

Platonism

Repentance

Self Sufficient

Simplicity

Timelessness

Quotes By Category

Biblical Interpretation

Free Will

Determinism

Immutability

Impassibility

Ineffibility

Hypostatic Union

Omnipresence

Omniscience, Current

Omniscience, Future

Omniscience, Classical

Omniscience EDF?

Platonism

Repentance

Self Sufficient

Simplicity

Timelessness

Share this:

Like this: