A few notes before I post the quotes this week. First, it is not thought that listing a bunch of patristic quotes together and trying to "mesh them together" will necessarily bring you to the truth. Tradition is a living thing, not a bunch of quotes strung together. There is always a danger/temptation to treat the Fathers in the same way that some groups treat the Scriptures, which might or might not lead us to the truth, but would almost certainly be a wrong way to approach things. The Fathers inform us, they help us interpret Scripture--they are indeed, collectively, the infallible interpreter, the mind of the Church--but we shouldn't try to string passages from the Father's together just to support our own notions and interpretations.
The second thing is that these lists of patristic quotes will sometimes be very long. I know this can be intimidating to some, so all I want to say is, please don't let this keep you from posting on these threads! You can go through a couple (perhaps the ones other people seem to be focusing on), you could read just two or three a day, or perhaps approach things in some other way. Anyway, here's the patristic resources I found that might be helpful in understanding Jn. 17:1-13:
Saint Augustine, Tractates on: (Jn. 17:1-5) (Jn. 17:6-8) (Jn. 17:9-13).
Saint John Chrysostom, Homilies on: (Jn. 17:1-5) (Jn. 17:6-13)
Saint Hilary of Poitiers, On the Trinity, 3, 13-14
"Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For... He says of Himself to the Father, 'I have,' says He, 'glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men.'"(Jn. 17: 4-6) - Saint Ignatius, Epistle to the Ephesians, 9
"In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, 'Father, glorify Thou Me with the glory which I had with Thee before the world was.' (Jn. 17:5)" - Saint Irenaeus, Against Heresies, 4, 14, 1
"For when the Word of God, our Lord Jesus Christ, came unto all, and gathering alike the learned and unlearned, published to every sex and every age the precepts of salvation He made a large compendium of His precepts, that the memory of the scholars might not be burdened in the celestial learning, but might quickly learn what was necessary to a simple faith. Thus, when He taught what is life eternal, He embraced the sacrament of life in a large and divine brevity, saying, 'And this is life eternal, that they might know Thee, the only and true God, and Jesus Christ, whom Thou hast sent.' (Jn. 17:3)" - Saint Cyprian, On the Lords Prayer, 28
"Look, therefore, while there is time, to the true and eternal salvation; and since now the end of the world is at hand, turn your minds to God, in the fear of God; nor let that powerless and vain dominion in the world over the just and meek delight you, since in the field, even among the cultivated and fruitful corn, the tares and the darnel have dominion. Nor say ye that ill fortunes happen because your gods are not worshipped by us; but know that this is the judgment of God's anger, that He who is not acknowledged on account of His benefits may at least be acknowledged through His judgments. Seek the Lord even late; for long ago, God, forewarning by His prophet, exhorts and says, 'Seek ye the Lord, and your soul shall live.' (Amos 5:6) Know God even late; for Christ at His coming admonishes and teaches this, saying, 'This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.' (Jn. 17:3)" - Saint Cyprian, An Address to Demetrianus, 23
"For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, 'No man cometh to the Father but by me.' (Jn. 14:6) But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent.' (Jn. 17:3) Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins?" - Saint Cyprian, Epistle 72, 17
"The name of 'God the Father' had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. (Ex. 3:13-16) To us it has been revealed in the Son, for the Son is now the Father's new name. 'I am come,' saith He, 'in the Father's name;' (Jn. 5:43) and again, 'Father, glorify Thy name;' (Jn. 12:28 ) and more openly, 'I have manifested Thy name to men.' (Jn. 17:6)" - Tertullian, On Prayer, 3
"They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, 'I am come in my Father's name;' (Jn. 5:43) and even to the Father He declares, 'I have manifested Thy name unto these men;' (Jn. 17:6) whilst the Scripture likewise says, 'Blessed is He that cometh in the name of the Lord,' (Ps. 118:26) that is to say, the Son in the Father's name. And as for the Father's names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the 'One that is,' we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. 'All things,' says He, 'which the Father hath are mine.' (Jn. 16:15)" - Tertullian, Against Praxeas, 17
"These Three are, one essence, not one Person, as it is said, 'I and my Father are One,' (Jn. 10:30) in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that 'the Father, being the husbandman,' (Jn. 15:1) must surely have been on earth) is once more recognised by the Son as in heaven, when, 'lifting up His eyes thereto,' (Jn. 17:1) He commended His disciples to the safe-keeping of the Father. (Jn. 17:11)" - Tertullian, Against Praxeas, 25
"For who else was 'He which is to come' than Christ? And as no one ought to be offended, seeing God is the Father, that the Saviour is also God; so also, since the Father is called omnipotent, no one ought to be offended that the Son of God is also cared omnipotent. For in this way will that saying be true which He utters to the Father, 'All Mine are Thine, and Thine are Mine, and I am glorified in them.' (Jn. 17:10)" - the heretic Origen, First Principles, 1, 2, 10
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I have not seen any typos. 