One God and Father of all, who is above all, and through all, and in you all.
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Ambrosiaster
AD 400
God the Father owes his existence to no one. Hence he is declared to be “over all” and “through all.” He is “through all” in the sense that all things come from him. Necessarily he will be “over all” the things that come from him. And God is “in all,” that is, dwelling in all the faithful. For he is in us by our confession, because we confess him, and he has given us his own Spirit, through which without doubt he is dwelling in us. He is not in the same sense dwelling in unbelievers who deny that he is the Father of Christ. –.
The Father makes all things by the Word in the Spirit. So it is that the Unity of the Trinity is safeguarded. So it is that in the Church is proclaimed the one God who is ‘above all and through all and in all (Eph 4.6)’. He is ‘above all’ as Father, as author and source; ‘through all’ by the Word; ‘in all’ in the Holy Spirit.”
- "Letters to Serapion on The Holy Spirit, 1.28"
Those who read very closely recognize the Trinity in this passage. Paul writes of God the Father “who is above all and through all and in all.” All things are “from God,” who owes his existence to no one. All things are “through him,” as though to say through the Mediator. All things are “in him,” as though to say in the One who contains them, that is, reconciles them into one.
One God contains all and guides all as is fitting and is in all. This one saying of Paul suffices by itself to express everything succinctly, when he says that God is “over all and through all and in all.” Refutation of Eunomius’s Confession of Faith
Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, .
In accordance with this, too, does the apostle say, "There is one God, the Father, who is above all, and in us all.".
which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all."
The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he says, there is one body; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, and one Spirit, showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, You who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind; or else by spirit here he means their zeal. Then he adds, Even as you were called in one hope of your c...
