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waters in the hollow of his hand, and weighed the heavens with his palm? Who hath poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance? Who hath forwarded the spirit of the Lord ? or who hath been his counsellor and hath taught him ?
Isaias L, 2. Is my hand shortened and become little, that I cannot redeem ? or is there no strength in me to deliver ?
Isaias LIX, 1. Behold, the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear.
Jeremias XXIII, 23. Am I, think ye, a God at hand, saith the Lord, and not a God afar off? Shall a man be hid in secret places and I not see him, saith the Lord ? do I not fill heaven and earth, saith the Lord ?
Jeremias XXXII, 17. Behold, O Lord God, thou hast made heaven and earth by thy great power, and thy stretched out arm: no word shall be hard to thee. Thou showest mercy unto thousands, and returnest the iniquity of the fathers into the bosom of their children after them. O most mighty, great, and powerful, the Lord of hosts is thy name.
II Macab. VIII, 18. We trust in the Almighty Lord, who can at a beck utterly destroy both them that come against us, and the whole world.
Matt. XIX, 26. With men this is impossible ; but with God all things are possible.
Mark XIV. 36. Abba, Father, all things are possible to thee.
Luke I, 36. No work shall be impossible with God.
Ephes. III, 20. To him, who is able to do all things more abundantly, be glory.
Philip. III, 21. Christ will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself.
Apostles' Creed. I believe in God the Father almighty.
CLEMENS PAPA, A, D, 80. Lib. 8, Recognitionum. “I think it ridiculous saith Peter, when people judge in the natural way of God's power, and imagine that this thing is possible, and that impossible to him, or this easier, and that harder."
Const. Apost. Lib. 7, Cap. 36. “ Thou, O Lord, art merciful and omnipotent: for thou hast power at will. Thy eternal strength cools the flames, restrains the lions, mitigates the whales, invigorates the sick, changes the powers of nature, prostrates the enemy's army, and the proud and numerous people. Tho art in heaven, on earth, and in the sea, boundless and unlimited."
DIONYSIUS AREOPAGITA, A, D, 90. De divinis nominibus, Cap. 8 “Following according to our abilities St. Paul, we celebrate him, who is above power, the omnipotent God.
Cap. 10. “That supreme divinity is called omnipotent, as he excels all things, and sweetly influences all things, and is amiable and most desirable to all things, and imparts pleasing laws, and sweet emanations of his divine and omnipotent and most serene goodness.”
IGNATIUS, A. D. 100. Ad Magnesianos. “The one omnipotent God, who has manifested himself through his Son Christ.
Ad Philippenses. “The creator of all things, can equally make things that are not, and alter the things that are."
JUSTINUS MARTYR, A, D, 160. Oratio ad Antoninum. “We thought it more fitting to yield credence to the things that are impossible to our own nature and to other people, than to discredit them as others do : whereas, we know that our Doctor Christ has said, Matt. XIX. What are impossible with men, are possible with God.”
Quæstio III, ad Orthodoxos. “God's power is not limited. Therefore nothing can prevent him from doing all things that he wills"; neither is he prevented by dissection or combustion from effecting the resurrection of the bodies. For God works not by the natural laws and measures, but from his own powerful will and counsel, which is impeded by nothing in the execution of his will."
THEOPHILUS ANTIOCHENUS, A, D, 170. Lib. 2, ad Autolycum. “God's power is visible in that he creates, without any previous material, whatever he wills, God alone is able to infuse life and soul into man. Therefore, as it is proved in all these matters, that the power of God excels that of man ; so also he excels him in that from things not existing, he produces and has produced as many beings as he willed, and how he willed.”
ATHENAGORAS, A. D. 180. De Resurrectione. “The persons who discredit the resurrection, will succeed if they prove that God has not the will or power to restore the dead, and decomposed body, to consolidate and re-unite it into the original form of manhood. But if they fail in proving this, let them desist from their impious unbelief and nefarious blasphemy. But the falsehood of their saying, that God neither can, nor wills, will appear from this reflection : The impotence of any man consists in not knowing what is to be done, or in not having power to perform what he knows; for he that knows not what is to be done, can neither begin nor complete any of the things of which he had no knowledge. But the man who knows what is to be done, and how, and by what means it is to be done, but has no power whatever, or not sufficient power, to finish the work which be understands, would, if wise, examine his means, and if he find them inadequate, will not begin the work, or if he commence without calculation, he will fail before the work is finished.But it is impossible that God be ignorant, either in part or particle, of the nature of the bodies destined for resurrection.Even the creation of the bodies indicates God's ability to restore them. For if God created the bodies when they had not existed, and the principles from which they draw their origin, he will with the same facility renew them whatever way they had been disolved; the one thing is as easy to him as the other. To enter into a serious argument with such people, cannot be free from sin ; it is silly to argue with light and vain persons. It is wiser to quote the gospel saying: What is impossible with men, this is possible with God. If from these remarks and the several others hitherto advanced, reason shows that this principle is possible with God, why should it be deemed foreign to. the divine power or will ? Whatever God wills, this is entirely possible with him."
IRENÆUS, A. D. 180. Lib. 1. Cap. 6. “God of all things, as soon as he thought, finishes what he thought, and as soon as he willed he completes what he willed ; then thinking, when he wills, and then willing, when he thinks ; whereas, he is all thought, all sense, all an eye, all hearing, the whole fountain of all good things.
Lib. 2, Cap. 2. “This argument may be palatable and captivating to the people that know not God, and that compare him to poor people, and to those who are not able to put up the building out of the materials before them, without the aid of
hands. But it will have no weight with those that know that God, without the aid of any one, created and built by the Word all things, and without the help even of the angels, for doing the things that were made, nor the help of any power that is inferior to himself and ignorant of the Father. This is peculiar to God's majesty, not to need any other organs for the formation of the things that are made : his own word is suitable and sufficient for the creation of all things.”
CLEMENS ALEXANDRINUS, A. D. 200. Oratione ad Gentes. “How great is the power of God ?The creation of the world is an act of the divine will alone ; for God alone made it, since he alone is the true God : his will alone operates, the actual being follows after the will.”
Lib. 1, Stromaton. “Nothing is adverse to God nor is any thing opposite to him, as he is Lord and omnipotent."
EUSEBIUS CÆSARIENSIS, A. D. 320. De demonstratione Evangelica, lib. 4, Cap. 1. “He is the one and only God, from whom and by whom are all things : for in him we live, move, and are. Therefore whatever thing he wills, it immediately is. From which cause alone all things that were created, received their being, existence, and duration by his will. He wills because he is naturally good : nothing is added to and mixed up by nature to the good God, unless he wills the things that are good. And when he wills, he is able to accomplish his good will. Wherefore, when he wills he is able without let or hindrance from any being, to accomplish what is good and beneficial among the visible and invisible things."
SYNODUS NICÆNA PRIMA, A.D. 325. In Symbolo. "I believe one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible.”
ATHANASIUS, A. D. 340. De unita deitate Trinitatis, lib. 1, ad Theophil. “ The Heretic said : Why is God omnipotent ? Athanasius answered: Because the deity of the Trinity is omnipotent.
In Symbolo. “In like manner the Father is Almighty, the Son Almighty, the Holy Ghost Almighty. And yet there are not three Almighties, but one Almighty.”