Maximus The Confessor (c. 580-662)
Ambigua 7.22 — “The Word (Logos =Jesus) wills always and in all things to actualize the mystery of His embodiment.”
“Βούλεται γὰρ ἀεὶ καὶ ἐν πᾶσιν ὁ τοῦ Θεοῦ Λόγος καὶ Θεὸς τῆς αὐτοῦ ἐνσωματώσεως ἐνεργεῖσθαι τὸ μυστήριον.”
This is the single most important Greek line for the idea that the Incarnation is not a one-time event but a mode of existence that transforms humanity.
“The Word of God (Jesus), who is God, wills always and in all things to actualize the mystery of His embodiment [the Incarnation of the fullness of God(F,S,S) in human form].”
This is Maximus’s clearest statement that the Incarnation is ongoing, universal, and the very structure of reality — the foundation for the idea that Christianity is a new way of being human.
Summary: The apostles and early church leaders thought differently from us. They understood differently. Most of us were never taught about their understanding of God(F,S,S) and ourselves. They were not perfect in their understanding or in following the Way of Jesus. None of us are, yet there is significant revelation and value found in their perspectives!
With this thought in mind, let's look at one example. Most of them would not have understood our translation of the English word "eternal" the way we do.
Think of "eternal" in the sense of existence outside of the construct of time, not a never-ending timeline that is endless in opposite directions (as in past and future). In this sense "eternity" is a state of being that only exists in harmony with the relationship of God(F,S,S).
The following is a limited number of other Early Church Fathers (Leaders of the Early Church) Who Argued for Christ’s Pre‑Existing the Incarnation.
They explicitly used these passages — John 1:1, John 8:58, Col. 1:17, Micah 5:2, Hebrews 1, etc. — to argue that Christ is divine and uncreated.
1. Irenaeus of Lyons (c. 130–202) Most explicit early witness. Irenaeus repeatedly cites:
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- John 1:1–3 - John 8:58 - Colossians 1:16–17
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- Old Testament theophanies to argue that Christ existed before creation, appeared to the patriarchs, and is the eternal Son. Examples from the search results:
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- “The Word existed with the Father before all creation.”
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- “The Son, eternally with the Father, is Himself God.”
- Christ appeared to Moses in the burning bush as ‘I AM’ (John 8:58 connection).
2. Justin Martyr (c. 100–165)
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Justin uses:
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- John 1:1
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- Genesis 1:26 (“Let us make man…”)
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- The Angel of the LORD passages to argue that Christ existed before Abraham and appeared in the Old Testament. He explicitly connects Jesus’ “I AM” (John 8:58) with the Angel of the LORD.
3. Tertullian (c. 160–225) (Western Church Father who, unfortunately, contributed to the idea of God being retributive.)
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In 'Against Praxeas,' Tertullian uses:
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- John 1:1
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- John 8:58
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- Colossians 1:17 to argue that Christ is eternal, not created, and distinct from the Father.
4. Origen of Alexandria (c. 185–253)
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Origen is one of the strongest defenders of Christ’s eternal pre‑existence. He uses:
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- John 1:1–2
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- John 17:5
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- Colossians 1:15–17
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- Hebrews 1:2–3 to argue that the Son is eternally begotten, not made.
5. Athanasius of Alexandria (c. 296–373)
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In 'On the Incarnation' and 'Against the Arians', Athanasius uses:
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- John 1:1
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- John 8:58
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- Colossians 1:17
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- Hebrews 1:3
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- Micah 5:2 to argue that Christ is eternal, uncreated, and co‑equal with the Father.
6. Gregory of Nyssa (c. 335–395)
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Gregory uses:- John 1:1 - John 17:5 - Colossians 1:17 - Revelation 22:13 to argue that Christ is the eternal Logos and the Alpha and Omega.
7. Gregory Nazianzen (c. 329–390)
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In his 'Theological Orations', he uses:
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- John 1:1
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- John 8:58
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- John 17:5 to defend the Son’s eternal generation.
8. Cyril of Alexandria (c. 376–444)
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Cyril uses:
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- John 1:1–3
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- John 17:5
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- Colossians 1:17 to argue that Christ is eternal, not created, and shares the Father’s nature
*To get more scholarly or nerdy into the translation to the English word "eternity," go to the Foundations page on
The following videos present Early Church life on a variety of relevant topics.
An important theme: One of the major differences between the Eastern and Western Churches is a fundamental difference in perspective regarding God(F,S,S)'s character, nature, and identity. The Eastern perspective is closer to the analogy of F,S,S as a hospital, where people go for healing and restoration, whereas the Western perspective is closer to the analogy of a courtroom, where people are judged as good or bad and judgment is defined as retribution required by God.
There is also a difference between understanding the relationship as a covenant and as a contract. The Eastern perspective is the F,S,S inviting us into a covenant, and the Western perspective is God requiring us to ask Jesus for a contract. The covenant relationship that Jesus has invited us into is foreshadowed in Genesis 15:17 when God puts Abraham to sleep and walks through the sacrifice without Abraham, which is a message that communicates, "I will cover (protect) you from the consequences of your failure (missing the mark).
“Cutting a covenant” (Hebrew idiom: "karat berit"). God(F,S,S) did not need or require the sacrifice. So, why go through the ceremony with Abraham? Because Abraham understood what happened in this moment and the significance of the F,S,S not allowing him to walk through the Karat Berit. The F,S,S knew Abraham needed it. The F,S,S did not need it. The F,S,S provided it anyway. This is also what happened on the cross. The fullness of God(F,S,S) incarnate (Jesus) made a similar covenant with all of creation, not just some of us.
GALLERY - Early Church Perspective
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Glimpses of how the Early Church understood God(F,S,S)'s nature and Scripture. The fullness of the F,S,S in human form (Jesus) has restored all of us with&in the Relationship of the F,S,S. Those who are lost are those who have not yet received and embraced their invitation to be so. All of us will be salted by the fire of God(F,S,S). - Mark 9:49