“While god is Creator in virtue of his being eternally Father, with us the reverse is the case, for God has become our Father, not by nature but by grace, after he had become our Creator. Nevertheless, he is truly know by us within creaton only in accordance with what he is eternally, intrinsically and antecedently in himself as Father, and indeed as Father, Son and Holy Spirit apart from creation. there is, therefore, no necessary relation between God and the created cosmos, as if God needed relation to what is no himself in order to be what he eternally is in himself as God the Father Almighty. That is why, as we have already noted, Nicene theology would have nothing to do with the idea that God was always Creator as well as Father, although it held that his creative activity flows from his eternal nature as Father of the eternal Son. It is thus from the free ground of God’s own eternal being as Father Almighty that we may properly seek of the creation and of God’s continuing interaction with it.”
56. Hilary De Trin., 2.6
57. Athanasius Con Ar., 2.59ff
60. Hilary De syn., 37; De trin., 4.21; 6.12, 19; 7.3, 8, 39; 8.52. He already sensed the danger that was to result from an Aristotelian idea of God allied to an Arian conception of his Fatherhood – cf. monotonous solitariness of Allah of Islam.
61. Irenaeus Adv Haer., 2.47.2, vol. 1. pp. 367f (2.30.8); [Refer to intro to notes 64ff on page 31] 2.56.1 (2.34.2); 4.25.1f, vol. 2, pp. 184f (4.14.1); 4.34.1f pp. 212ff (4.20.1); 4.63.1f, pp. 294ff (4.38.2); Dem., 3ff, 11f.
66. 1Cor 11.12 For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.
67. Gregory Nyss., De op hom., 23f; De an et res., MPG 46.94-125; Or. cat., 5 -ἐκ θεοῠ refers creation to its terminus a quo. Cf. Evagrius reference to creation as τὴν ἀπό τοῠ μὴ ὄντος εἰς εἰναι παραγωγήν, Evagrius/Basil Ep., 8. 11 (not sure)
70. Theophilus, Ad Aut., 1.7; 2.4, 10, 13; Athenagoras, Leg., 10, 13-16; Irenaeus, Adv Haer, 2.2.1ff, vol 1, pp. 254ff (2.2.3ff); 2.8f, pp. 271ff (2.8.2ff); 2.47.2 p. 367f (2.30.9); 3.41, vol. 2, p.135f (3.25.5); 4.25.1f, pp. 184f (4.14.1); 4.63.1, p. 295 (4.38.1); 5.3.2, p. 326 (5.3.2); 5.18.1, pp. 372ff (5.18.1); Basil Hex., 1.5-10; 2.2; 5.5
7. Athanasius De inc., passim; Con Ar., 1.11-12 – a comment on Romans 1.19f ( because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.)
72. See again Athanasius, Con Ar., 3.59-62
73. 2Cor. 8.6 (So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well.) and Romans 11.36 (For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.). Irenaeus, Adv. haer., 4.34.1f, vol 2, pp. 212ff (4.20.1); Dem., 3; Hilary, De Trin., 8.36f; Gregory Naz., Or., 39.12; Basil De Sp. St., 4.6 –and the whole discussion from 4 to 16 of God’s triune activity in creation.
74. Athanasius, Ad Ser., 3.5