---

Prophecy:

Isaiah 7:14:
Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.

---

Fulfillment:

Matthew 1:20-25:
20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.
21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”
22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).
24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife,
25 but knew her not until she had given birth to a son. And he called his name Jesus.

Luke 1:26-35:
26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth,
27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.
28 And he came to her and said, “Hail, full of grace, the Lord is with you!”
29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.
30 And the angel said to her,“Do not be afraid, Mary, for you have found favor with God.
31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.
32 He will be great, and will be called the Son of the Most High;
and the Lord God will give to him the throne of his father David,
33 and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end.”
34 And Mary said to the angel, “How can this be, since I have no husband?”
35 And the angel said to her,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you;
therefore the child to be born will be called holy,
the Son of God.

---

---

Prophecy:

Genesis 12:3:
I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.”

Genesis 18:17-18:
17 And the Lord said, “Shall I hide from Abraham what I am doing,
18 since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

Genesis 22:18:
In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”

---

Fulfillment:

Matthew 1:1:
The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:

Galatians 3:16:
Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.

Galatians 3:8-9:
8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.”
9 So then those who are of faith are blessed with believing Abraham.

Galatians 3:29:
And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.

Acts 3:25-26:
25 You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’
26 To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”

---

---

Prophecy:

Genesis 3:15:
And I will put enmity
Between you and the woman,
And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”

---

Fulfillment:

Matthew 1:20:
But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.

Galatians 4:4-5:
4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,
5 to redeem those who were under the law, that we might receive the adoption as sons.

Hebrews 2:14-15:
14 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil,
15 and release those who through fear of death were all their lifetime subject to bondage.

---

---

1. To all those who shall recite my rosary devoutly, I promise my special protection and very great graces.

---

2. Those who shall persevere in the recitation of my rosary shall receive signal graces.

---

3. The rosary shall be a very powerful armor against hell; it will destroy vice, deliver from sin, and dispel heresy.

---

4. The rosary will make virtue and good works flourish, and will obtain for souls the most abundant divine mercies; it will draw the hearts of men from the love of the world to the love of God, and will lift them to the desire of eternal things. How many souls shall sanctify themselves by this means!

---

5. Those who trust themselves to me through the rosary shall not perish.

---

6. Those who shall recite my rosary devoutly, meditating on its mysteries, shall not be overwhelmed by misfortune. The sinner shall be converted; the just shall grow in grace and become worthy of eternal life.

---

7. Those truly devoted to my rosary shall not die without the Sacraments of the Church.

---

8. Those who faithfully recite my rosary shall find during their life and at the hour of their death the light of God, the fullness of his graces, and shall share in the merits of the blessed.

---

9. I shall deliver very promptly from purgatory the souls devoted to my rosary.

---

10. The true children of my rosary shall enjoy great glory in heaven.

---

11. What you ask through my rosary, you shall obtain.

---

12. Those who propagate my rosary will be aided by me in all their necessities.

---

13. I have obtained from my Son that all the members of the Rosary Confraternity shall have as their intercessors, in life and in death, the entire celestial court.

---

14. Those who recite my rosary faithfully are all my beloved children, the brothers and sisters of Jesus Christ.

---

15. Devotion to my rosary is a great sign of predestination.

---

---

Great website for more information about the Holy Rosary:
RosaryCenter[rosarycenter.org]

---

The 15 Promises of Our Lady to Those Who Pray the Rosary - click here (Steam link)

---

---

The Start:
1. Sign of the Cross.
2. "Apostles' Creed".
3. "Our Father".
4. "Hail Mary" (x3) for Faith, Hope, and Charity.
5. "Glory be".

---

The 1st Mystery:
1. "Our Father".
2. "Hail Mary" (x10) while meditating on the Mystery.
3. "Glory be".
4. "O My Jesus" (the Fatima Prayer).

Repeat the same for 2nd, 3rd, 4th and 5th Mysteries.

---

The End:
1. "Hail Holy Queen".
2. "Final Prayer".
3. Sign of the Cross.

---

The Sign of the Cross:
With your right hand, trace a cross by touching your forehead, then chest, left shoulder and right shoulder while saying: “In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Apostles' Creed:
I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His only Son, Our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hell; the third day He rose again from the dead; He ascended into Heaven, and sitteth at the right hand of God, the Father Almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Our Father:
Our Father, Who art in Heaven, hallowed be Thy Name. Thy kingdom come, Thy will be done on earth as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

Hail Mary:
Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the Fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Glory be:
Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer:
O my Jesus, pardon us, and save us from the fire of Hell; draw all souls to Heaven, especially those in most need.

Hail, Holy Queen & Concluding Prayers:
Hail, Holy Queen, Mother of mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.

Pray for us, O holy Mother of God.

That we may be made worthy of the promises of Christ.

Let us pray.

O God, whose only begotten Son, by His life, death, and resurrection, has purchased for us the rewards of eternal life, grant, we beseech Thee, that meditating upon these mysteries of the most holy Rosary of the Blessed Virgin Mary, we may imitate what they contain, and obtain what they promise, through the same Christ our Lord. Amen.

---

Mysteries:

The Joyful Mysteries: (Monday, Thursday)
1. The Annunciation to the Blessed Virgin Mary.
2. The Visitation of Mary to her cousin St. Elizabeth.
3. The Nativity of Our Lord Jesus Christ.
4. The Presentation of the Child Jesus in the Temple, and the Purification of His Blessed Mother.
5. The Finding of Our Lord in the Temple.

The Sorrowful Mysteries: (Tuesday, Friday)
1. The Agony in the Garden
2. The Scourging at the Pillar
3. The Crowning with Thorns
4. The Carrying of the Cross
5. The Crucifixion

The Glorious Mysteries: (Wednesday, Saturday, Sunday)
1. The Resurrection
2. The Ascension
3. The Descent of the Holy Ghost at Pentecost
4. The Assumption of the Blessed Virgin Mary into Heaven
5. The Coronation of the Blessed Virgin Mary, Queen of Heaven of Earth

---

In the process...

---

Letter to the Corinthians

Chapter 49. The Praise of Love.

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.

Chapter 50. Let Us Pray to Be Thought Worthy of Love.

You see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. For it is written, Enter into your secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves. Isaiah 26:20 Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. This blessedness comes upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.

Chapter 58. Submission the Precursor of Salvation.

Let us, therefore, flee from the warning threats pronounced by Wisdom on the disobedient, and yield submission to His all-holy and glorious name, that we may stay our trust upon the most hallowed name of His majesty. Receive our counsel, and you shall be without repentance. For, as God lives, and as the Lord Jesus Christ and the Holy Ghost live (Ze gar ho Theos kai Ze ho Kyrios ‘Iesous Christos kai to Pneuma to Hagion) — both the faith and hope of the elect, he who in lowliness of mind, with instant gentleness, and without repentance has observed the ordinances and appointments given by God— the same shall obtain a place and name in the number of those who are being saved through Jesus Christ, through whom is glory to Him for ever and ever. Amen.

The "Second Epistle" of St. Clement

Chapter 1. We Ought to Think Highly of Christ

Brethren, it is fitting that you should think of Jesus Christ AS OF GOD (peri Iesou Christou, hos peri Theou),—as the Judge of the living and the dead[/u][/b]. And it does not become us to think lightly of our salvation; for if we think little of Him, we shall also hope but to obtain little from Him. And those of us who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes...

---

---

In the process...

The Epistle of Ignatius to the Ephesians

Greeting

Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fullness of God the Father, and predestinated before the ages of time, that it should be always for an enduring and unchangeable glory, being united and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace.

Chapter 1. Praise of the Ephesians

I have become acquainted with your name, much-beloved in God, which you have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves BY THE BLOOD OF GOD, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and sacrifice to God,” Ephesians 5:2 [you hastened to see me ]. I received, therefore, your whole multitude in the name of God, through Onesimus, a man of inexpressible love, and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop

Chapter 7. Beware of false teachers

For some are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, whom you must flee as you would wild beasts. For they are ravening dogs, who bite secretly, against whom you must be on your guard, inasmuch as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made AND NOT MADE (gennetos kai agennetos – lit. born and unborn); GOD EXISTING IN FLESH; true life in death; both of Mary and of God; first passible and then impassible — even Jesus Christ our Lord.

Chapter 18. The glory of the cross

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block 1 Corinthians 1:18 to those that do not believe, but to us salvation and life eternal. “Where is the wise man? Where the disputer?” 1 Corinthians 1:20 Where is the boasting of those who are styled prudent? For OUR GOD, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

Chapter 19. Three celebrated mysteries

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, which were wrought in silence by God. How, then, was He manifested to the world? A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, GOD HIMSELF MANIFESTED IN HUMAN FORM for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death.

The Epistle of Ignatius to the Magnesians

Chapter 6. Preserve harmony

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was WITH THE FATHER BEFORE THE BEGINNING OF TIME, and in the end was revealed. Do all then, imitating the same divine conduct, pay respect to one another, and let no one look upon his neighbour after the flesh, but continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be united with your bishop, and those that preside over you, as a type and evidence of your immortality.

Chapter 8. Caution against false doctrines

Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His [eternal] Word, not proceeding forth from silence, and who in all things pleased Him that sent Him.

---

---

In the process...

Apology (Chapter 21)

"… And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God FROM UNITY OF SUBSTANCE with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun — there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and GOD OF GOD, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and THE TWO ARE ONE. In this way also, as He is Spirit of Spirit and GOD OF GOD, He is made a second in manner of existence— in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ…"

Against Praxeas (Chapter 2)

In the course of time, then, the Father forsooth was born, and the Father suffered, God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done (and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or οἰκονομία, as it is called, that this one only God has also a Son, His Word, WHO PROCEEDED FROM HIMSELF, by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her — BEING BOTH MAN AND GOD, the Son of Man AND THE SON OF GOD, and to have been called by the name of Jesus Christ; we believe Him to have suffered, died, and been buried, according to the Scriptures, and, after He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever — that whatever is first is true, whereas that is spurious which is later in date. But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of various persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. As if in this way also one were not All, in that All are of One, BY UNITY OF SUBSTANCE; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons— the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; YET OF ONE SUBSTANCE, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost. How they are susceptible of number without division, will be shown as our treatise proceeds.

Against Praxeas (Chapter 4)

But as for me, who derive the Son from no other source BUT FROM THE SUBSTANCE OF THE FATHER, and (represent Him) as doing nothing without the Father’s will, and as having received all power from the Father, how can I be possibly destroying the Monarchy from the faith, when I preserve it in the Son just as it was committed to Him by the Father? The same remark (I wish also to be formally) made by me with respect to the third degree in the Godhead, because I believe the Spirit to proceed from no other source than FROM THE FATHER THROUGH THE SON. Look to it then, that it be not you rather who are destroying the Monarchy, when you overthrow the arrangement and dispensation of it, which has been constituted in just as many names as it has pleased God to employ. But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity, that the Son actually has to restore it entire to the Father; even as the apostle says in his epistle, concerning the very end of all: When He shall have delivered up the kingdom to God, even the Father; for He must reign till He has put all enemies under His feet; 1 Corinthians 15:24-25 following of course the words of the Psalm: Sit on my right hand, until I make Your enemies Your footstool. When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all. 1 Corinthians 15:27-28 We thus see that the Son is no obstacle to the Monarchy, although it is now administered by the Son; because with the Son it is still in its own state, and with its own state will be restored to the Father by the Son. No one, therefore, will impair it, on account of admitting the Son (to it), since it is certain that it has been committed to Him by the Father, and by and by has to be again delivered up by Him to the Father. Now, from this one passage of the epistle of the inspired apostle, we have been already able to show that the Father and the Son are two separate Persons, not only by the mention of their separate names as Father and the Son, but also by the fact that He who delivered up the kingdom, and He to whom it is delivered up — and in like manner, He who subjected (all things), and He to whom they were subjected — must necessarily be two different Beings.

Against Praxeas (Chapter 5)

But since they will have the Two to be but One, so that the Father shall be deemed to be the same as the Son, it is only right that the whole question respecting the Son should be examined, as to whether He exists, and who He is and the mode of His existence. Thus shall the truth itself secure its own sanction from the Scriptures, and the interpretations which guard them. There are some who allege that even Genesis opens thus in Hebrew: In the beginning God made for Himself a Son. As there is no ground for this, I am led to other arguments derived from God’s own dispensation, in which He existed before the creation of the world, up to the generation of the Son. For before all things God was alone — being in Himself and for Himself universe, and space, and all things. Moreover, He was alone, because there was nothing external to Him but Himself. YET EVEN NOT THEN WAS HE ALONE; FOR HE HAD WITH HIM THAT WHICH HE POSSESSED IN HIMSELF, that is to say, HIS OWN REASON. For God is rational, and Reason was first in Him; and so all things were from Himself. This Reason is His own Thought (or Consciousness) which the Greeks call λόγος, by which term we also designate Word or Discourse and therefore it is now usual with our people, owing to the mere simple interpretation of the term, to say that the Word was in the beginning with God; although it would be more suitable to regard Reason as the more ancient; because God had not Word from the beginning, but He had Reason even before the beginning; because also Word itself consists of Reason, which it thus proves to have been the prior existence as being its own substance. Not that this distinction is of any practical moment. For although God had not yet sent out His Word, He still had Him within Himself, both in company with and included within His very Reason, as He silently planned and arranged within Himself everything which He was afterwards about to utter through His Word. Now, while He was thus planning and arranging with His own Reason, HE WAS ACTUALLY CAUSING THAT TO BECOME WORD which He was dealing with in the way of Word or Discourse. And that you may the more readily understand this, consider first of all, from your own self, who are made in the image and likeness of God, Genesis 1:26 for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason. You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe GOD WAS NOT ALONE, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself.

---

---

in the process...

Against Heresies (Book III, Chapter 19)

Jesus Christ was not a mere man, begotten from Joseph in the ordinary course of nature, but was very God, begotten of the Father most high, and very man, born of the Virgin.

1. But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: "If the Son shall make you free, you shall be free indeed." John 8:36 But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life; Romans 6:23 and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: "I said, You are all the sons of the Highest, and gods; but you shall die like men." He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons?

Against Heresies (Book III, Chapter 19)

2. For this reason [it is, said], Who shall declare His generation? Isaiah 53:8 since He is a man, and who shall recognise Him? Jeremiah 17:9 But he to whom the Father which is in heaven has revealed Him, Matthew 16:16 knows Him, so that he understands that He who was not born either by the will of the flesh, or by the will of man, John 1:13 is the Son of man, this is Christ, the Son of the living God. For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, Isaiah 7:14 the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; Isaiah 53:2 that He sat upon the foal of an ass; Zechariah 9:9 that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, Isaiah 9:6 coming on the clouds as the Judge of all men; Daniel 7:13 — all these things did the Scriptures prophesy of Him.

Against Heresies (Book III, Chapter 19)

3. For as He became man in order to undergo temptation, so also was He the Word that He might be glorified; the Word remaining quiescent, that He might be capable of being tempted, dishonoured, crucified, and of suffering death, but the human nature being swallowed up in it (the divine), when it conquered, and endured [without yielding], and performed acts of kindness, and rose again, and was received up [into heaven]. He therefore, the Son of God, our Lord, being the Word of the Father, and the Son of man, since He had a generation as to His human nature from Mary — who was descended from mankind, and who was herself a human being — was made the Son of man. Isaiah 7:13 Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be God with us, and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body — [namely, the body] of everyman who is found in life — when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands Ephesians 4:16 by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father’s house, John 14:2 inasmuch as there are also many members in the body.

Against Heresies (Book III, Chapter 19)

4. For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, she was found with child of the Holy Ghost; Matthew 1:18 and that the angel Gabriel said to her, The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God; Luke 1:35 and that the angel said to Joseph in a dream, Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child. Matthew 1:23 But the elders have thus interpreted what Esaias said: And the Lord, moreover, said to Ahaz, Ask for yourself a sign from the Lord your God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good. Isaiah 7:10-17 Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, Butter and honey shall He eat; and in that He terms Him a child also, [in saying,] before He knows good and evil; for these are all the tokens of a human infant. But that He will not consent to evil, that He may choose that which is good,— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh. (Ibid., Chapter 21 A vindication of the prophecy in Isaiah (7:14) against the misinterpretations of Theodotion, Aquila, the Ebionites, and the Jews. Authority of the Septuagint version. Arguments in proof that Christ was born of a Virgin.)

Against Heresies (Book IV, Chapter 5)

2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, You err, not knowing the Scriptures, nor the power of God. For, touching the resurrection of the dead, He says, have you not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? And He added, He is not the God of the dead, but of the living; for all live to Him. By these arguments He unquestionably made it clear, that He who spoke to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, Why do you not worship Bel? did proclaim, saying, Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh. Again did he say, I will adore the Lord my God, because He is the living God. He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spoke to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, I am the resurrection and the life. John 11:25 But the fathers are His children; for it is said by the prophet: Instead of your fathers, your children have been made to you. Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.

Against Heresies (Book IV, Chapter 6)

7. For it was fitting that the truth should receive testimony from all, and should become [a means of] judgment for the salvation indeed of those who believe, but for the condemnation of those who believe not; that all should be fairly judged, and that the faith in the Father and Son should be approved by all, that is, that it should be established by all [as the one means of salvation], receiving testimony from all, both from those belonging to it, since they are its friends, and by those having no connection with it, though they are its enemies. For that evidence is true, and cannot be gainsaid, which elicits even from its adversaries striking testimonies in its behalf; they being convinced with respect to the matter in hand by their own plain contemplation of it, and bearing testimony to it, as well as declaring it. But after a while they break forth into enmity, and become accusers [of what they had approved], and are desirous that their own testimony should not be [regarded as] true. He, therefore, who was known, was not a different being from Him who declared No man knows the Father, but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very man, and that HE WAS VERY GOD, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: No man knows the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]. For shall reveal was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with HIS OWN HANDIWORK from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.

---

---

There are many persons who are sincerely concerned about religion and who here fall into great perplexity. They are afraid that they may be proclaiming two Gods. As a result, their fear drives them into doctrines that are false and wicked. They sometimes deny that the Son has a distinct nature of His own, besides that of the Father. They thereby make Him whom they call the Son to be the God, all but in name. Or else, they deny the divinity of the Son – giving Him a separate existence of His own and making His sphere of essence fall outside that of the Father, so that they are separable from each other. To such persons we have to say that the God on the one hand is Autotheos [God of Himself]. For that reason, the Savior says in his prayer to the Father, “That they may know you, the only true God.” But all other Persons beyond this Autotheos are made Divine [Gr. theos] by participation in His divinity. They are not to be simply called “the God” [Gr. ho theos], but rather, “God” [or “Divine” [Gr. theos]. Origen (c. 228, E), 9.323.

The Word was always with the Father. And so it is said, “And the Word was with God.” … He was in the beginning at the same time when He was with God – neither being separated from the beginning, nor bereft of His Father. And again, neither did He come to be in the beginning after He had not been in it. Nor did He come to be with God after not having been with him. For BEFORE ALL TIME AND THE REMOTEST AGE, the Word was in the beginning, and the Word was with God. Origen (c. 228, E), 9.322.

The Word of God, knowing the Father, reveals the Father whom He knows. And NO CREATED BEING can approach the Father without a guide. For no one knows the Father except the Son and he to whomever the Son reveals Him. Origen (c. 228, E), 9.320. (Ibid., pp. 127-128)

The Canaanite woman came and worshiped Him as God, saying, “Lord help me.” Origen (c. 245, E), 9.446. (p. 98)

He is perceived as being the Word, for He was GOD in the beginning with God. He reveals the Father. Origen (c. 245, E), 9.452. (Ibid.)

Every prayer, supplication, intercession, and thanksgiving is to be sent up to the Supreme God through the High Priest-the living Word and God, who is above all angels. And to the Word himself will we also pray, make intercessions, and offer thanksgiving. Origen (c. 248, E), 4.544. (Ibid.)

The Father generates an UNCREATED SON and brings forth a Holy Spirit – NOT AS IF HE HAD NO PREVIOUS EXISTENCE, but because the Father is the origin and source of the Son or the Holy Spirit. Origen (c. 225, E), 4.270. (Ibid.)

The Word was not made in the beginning. There was NO TIME when the beginning was devoid of the Word. For that reason it is said, “In the beginning was the Word.” Origen (c. 228, E), 9.334. (p. 106)

The Word that was in the beginning with God (WHO IS ALSO VERY GOD) may come to us. Origen (c. 248, E), 4.499. (p. 108)

According to John, “God is light.” The Only-Begotten Son, therefore, is the glory of this light. He proceeds INSEPARABLY from the [God] Himself, as brightness proceeds from light, illuminating the whole creation. Origen (c. 225, E), 4.248. (p. 109)

The Savior is here called simply “Light.” But in the catholic Epistle of this same John, we read that God is Light. This, it has been maintained, furnishes further proof that the Son is not different from the Father IN SUBSTANCE. Origen (c. 228, E), 9.336. (Ibid.)

Whatever is a property of physical bodies cannot be attributed to either the Father or the Son. What belongs to the nature of deity is common to the Father and Son. Origen (c. 225, E), 4.245. (p. 112)

It is an attribute of the divine nature ALONE – of the Father, Son, and Holy Spirit – to exist without any material substance, and without partaking in any way with an adjoining body … Origen (c. 225, E), 4.262. (Ibid.)

Christ is, in a manner, THE CREATOR, to whom the Father says, “Let there be light.” Origen (c. 228, E), 9.307. (p. 113)

1. The time has now come in our discussion to sum up one by one, so far as we are able, the subjects we have treated and that we have discussed in a scattered way, and first of all to repeat what we have said about the Father, the Son, and the Holy Spirit. Since God the Father is invisible and inseparable from the Son, the Son is not generated by a production from Him, as some think. For if the Son is a production of the Father and production is defined as the sort of generation by which the offspring of animals or of men are accustomed to come into existence, then necessarily both He who produces and He who is produced will be bodies. For we do not say, as the heretics suppose, that any part of God’s substance has been turned into the Son, or that the Son has been generated from the Father from no substance at all, that is, OUTSIDE HIS OWN SUBSTANCE, SO THAT THERE WAS A TIME WHEN HE WAS NOT. But we remove all notion of corporeality and say that the Word and Wisdom is generated from the invisible and incorporeal God apart from any corporeal passion, as will proceeds from mind. Nor will it seem absurd if it is thought of by the analogy of will, since He is said to be “the Son of His Love” (Col. 1:13). Moreover, John points out that “God is light” (1 John 1:5), and Paul points out that the Son is “the splendor of eternal light” (cf. Heb. 1:3). Therefore, just as light can never exist without splendor, SO NEITHER CAN THE SON, who is said to be “the express stamp of His substance” (Heb. 1:3) and His Word and Wisdom, ever be understood without the Father. Therefore, how can it be said THAT THERE WAS A TIME WHEN THE SON WAS NOT? For that would be no different from saying that there was a time when truth was not, when wisdom was not, when life was not, since it should be judged that the substance of God the Father involves all of these things. They cannot be separated from Him, nor can they ever be cut off from His substance. And what are said to be many by intellectual apprehension, nevertheless are one in fact and in substance; and in them there exists the fullness of Godhead (cf. Col. 2:9).((pp. 205-206) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

But what we have said, that there never was a time when He was not, must be taken with qualification. For the very words “when” and “never” bear a meaning implying the notion of time. But what is said about the Father, the Son, and the Holy Spirit must be understood ABOVE ALL TIME, ABOVE ALL AGES, AND ABOVE ALL ETERNITY. For that only is the Trinity which surpasses every sense of our understanding, not only temporal BUT ALSO ETERNAL. It is other things that are outside the Trinity that must be measured in ages and times. Therefore, as to the Son of God, because He is the Word WHO IS GOD and who was in the beginning with God (Jn. 1:1-2), no one will rightly think that He is contained in any place, nor will he draw that conclusion because He is wisdom or because He is truth or because He is life or righteousness or sanctification or redemption. None of these things require a place to be able to do something or to act, but they must be understood individually, when they refer to those who partake of the Word’s power and operation. ((p. 206) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

2. But perhaps someone will say that through those who are participants (cf. Heb. 3:14) in God’s Word or His Wisdom or truth or life the Word and Wisdom appears Himself to be in a place. The answer must be given that there is no doubt that Christ insofar as He is Word and Wisdom and all the rest was in Paul, because of which he said, “Or do you desire proof that Christ is speaking in me?” (2 Cor. 13:3). And again, “But it is no longer I who lives but Christ who lives in me” (Gal. 2:20). Then, therefore, since He was in Paul, who will doubt that He was likewise in Peter, in John, and in each one of the saints, and not only in those on earth but also in those in the heavens? For it is absurd to say that Christ was in Peter and in Paul, but not in Michael the Archangel and in Gabriel. From this it is clearly discovered that the divinity of the Son of God was not confined to any place, since He was not so much in one as not to be in another. Rather, since He is not confined in any place because of the majesty of His incorporeal nature, He is further understood not to be absent from any place. ((pp. 206-207) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

3. Now that we have briefly repeated our account of the Trinity, we must go on in the same way to remind the reader that through the Son “all things” are said to be “created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or powers – all things were created through Him and in Him. He is before all things; in Him who is the head all things hold together” (Col. 1:16-18). John in his Gospel also agrees with this and says that “all things were made through Him, and without Him was not anything made” (Jn. 1:3). And David points out the mystery of the entire Trinity in the creation of everything when he says, “By the Word of the Lord the heavens were made, and all their power by the Spirit of His mouth” (Ps. 33:6).

Next we shall properly call to mind the corporeal coming and incarnation of the Only Begotten Son of God. In it we must not take the view that the entire majesty of His divinity was shut up in the confines of one small body so that the entire Word of God and His Wisdom and substantial truth and life was cut off from the Father or forced within the small compass of that body and contained by it, and He should be thought active in no other way than this. Rather, the confession of our religion ought to be aware of two extremes, so that neither should any lack in the divinity of Christ be believed, nor should any division be supposed to have taken place from within the Father’s substance, which is everywhere. And John the Baptist points to some such conclusion when in Jesus’ corporeal absence he said to the crowds, “Among you stands one who you do not know, even He who comes after me, the thong of whose sandals I am not worthy to untie” (Jn. 1:26-27). John could not have said He stood in the midst of those among whom He was not corporeally present about Him who was absent so far as His corporeal presence was concerned. Thus, it is clear that the Son of God was both wholly present in the body and wholly present everywhere. ((pp. 207-208) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

But just as a person receives the adoption of sons by participation in the Son of God and is made wise by participation in God’s Wisdom, so also he is made holy and spiritual by participation in the Holy Spirit. For it is one and the same thing to receive participation in the Holy Spirit as to receive it in the Father and the Son, since, of course, the nature of the Trinity IS ONE and incorporeal. And what we have said about the participation of the soul must be understood to apply to angels and heavenly powers, just as it does to souls, since every rational creature requires participation in the Trinity. ((p. 210) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

… Not only this, but since the nature of the Father, Son, and Holy Spirit, from whose intelligible light alone the entire creation draws participation, is itself incorruptible and ETERNAL, it certainly both follows and is necessary that every substance that draws participation from that ETERNAL NATURE also endures itself forever both incorruptible and eternal … ((p. 215) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

… And although God knows everything and nothing related to intelligible things escapes His notice (for only God the Father with His Only Begotten Son and the Holy Spirit holds knowledge not only of what He created BUT ALSO OF HIMSELF) … ((p. 216) The Classics of Western Spirituality : Origen – An Exhortation To Martyrdom, Prayer And Selected Works, Paulist Press, 1979)

---