John of Damascus: source notes

Works: Exact Exposition IV. Edition/translation: NPNF² vol. 9, as on New Advent.

S1: Exact Exposition IV.9

Source: https://www.newadvent.org/fathers/33044.htm
Text: “We confess one baptism for the remission of sins and for life eternal. For baptism declares the Lord’s death. We are indeed buried with the Lord through baptism”.
Context: Baptism is the place of remission.
Bears on: Q4, Q1
Status: verified (English)

Source: https://www.newadvent.org/fathers/33044.htm
Text: “Moreover, faith is twofold. For faith comes by hearing. … The same is perfected by all the things enjoined by Christ, believing in work, cultivating piety, and doing the commands of Him Who restored us.” Also: “by baptism we cut off all the covering which we have worn since birth, that is to say, sin”.
Context: Faith is perfected by works.
Bears on: Q5, Q4
Status: verified (English)

Source: https://www.newadvent.org/fathers/33044.htm
Text: “so the bread of the table and the wine and water are supernaturally changed by the invocation and presence of the Holy Spirit into the body and blood of Christ, and are not two but one and the same.” And: “if some persons called the bread and the wine antitypes … as did the divinely inspired Basil, they said so not after the consecration but before”.
Context: The final patristic synthesis. Change by the epiclesis; “the manner of this cannot be searched out”.
Bears on: E1, E3
Status: verified (English)

Source: https://www.newadvent.org/fathers/33044.htm
Text: Heading: “Concerning the honour due to the Saints and their remains.” “The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings”.
Context: The patristic synthesis. Relics are a channel of God’s power.
Bears on: R1, R3
Status: verified (English)

Source: https://www.newadvent.org/fathers/33044.htm
Text: “who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God … became in truth man … since all these things actually took place and were seen by men”. He also quotes Basil: “the honour given to the image passes over to the prototype”, and cites the cherubim of Exod 25:18.
Context: The Incarnation argument: the invisible God may not be depicted, but the incarnate Christ may. Written during the first iconoclast period (c. 730s).
Bears on: I1, I2
Status: verified (English)

Source: https://www.newadvent.org/fathers/33041.htm (NPNF/ANF English translation)
Text: “And we do not speak of the Spirit as from the Son : but yet we call Him the Spirit of the Son.”
Context: Summary of the Greek tradition.
Bears on: T2
Status: verified (English)

Source: https://www.newadvent.org/fathers/33041.htm (NPNF/ANF English translation)
Text: “through the Son, and participated in by all creation, through Himself creating, and investing with essence and sanctifying, and maintaining the universe: having subsistence, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, and possessing all the qualities that the Father and Son possess, save that of not being begotten or born. …”
Context:
Bears on: T2
Status: verified (English)