Early Church Fathers Scripture Index : Texts
Mark 8:38
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 69, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Of the Observance of Days Connected with Idolatry. (HTML)
CCEL Footnote 262 (In-Text, Margin)
... your neighbour’s ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour’s conscience; if, however, you shall be disguised withal, you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being “ashamed of God.” But “whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed,” says He, “in the presence of my Father who is in the heavens.”[Mark 8:38]
Ante-Nicene Fathers, Volume 3, page 525, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Christ Truly Lived and Died in Human Flesh. Incidents of His Human Life on Earth, and Refutation of Marcion's Docetic Parody of the Same. (HTML)
CCEL Footnote 7009 (In-Text, Margin)
... faith also. And all that we hope for from Christ will be a phantom. O thou most infamous of men, who acquittest of all guilt the murderers of God! For nothing did Christ suffer from them, if He really suffered nothing at all. Spare the whole world’s one only hope, thou who art destroying the indispensable dishonour of our faith. Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. “Whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”[Mark 8:38] Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the ...
Ante-Nicene Fathers, Volume 4, page 120, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
De Fuga in Persecutione. (HTML)
De Fuga in Persecutione. (HTML)
CCEL Footnote 1157 (In-Text, Margin)
For He wished us either to suffer persecution or to flee from it. If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! “Him who will confess Me, I also will confess before My Father.” How will he confess, fleeing? How flee, confessing? “Of him who shall be ashamed of Me, will I also be ashamed before My Father.”[Mark 8:38] If I avoid suffering, I am ashamed to confess. “Happy they who suffer persecution for My name’s sake.” Unhappy, therefore, they who, by running away, will not suffer according to the divine command. “He who shall endure to the end shall be saved.” How then, when you bid me ...
Ante-Nicene Fathers, Volume 5, page 362, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2696 (In-Text, Margin)
... spiritually prescribed be faithfully observed; unless indeed any one should fear in the morning sacrifices, lest by the taste of wine he should be redolent of the blood of Christ. Therefore thus the brotherhood is beginning even to be kept back from the passion of Christ in persecutions, by learning in the offerings to be disturbed concerning His blood and His blood-shedding. Moreover, however, the Lord says in the Gospel, “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.”[Mark 8:38] And the apostle also speaks, saying, “If I pleased men, I should not be the servant of Christ.” But how can we shed our blood for Christ, who blush to drink the blood of Christ?
Ante-Nicene Fathers, Volume 9, page 80, footnote 19 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1676 (In-Text, Margin)
[45] And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me. And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it. What shall [48] a man profit, if he gain all the world, and destroy his own life, or lose it? or what [49] [Arabic, p. 92] will a man give in ransom for his life?[Mark 8:38] Whosoever shall deny me and my sayings in this sinful and adulterous generation, the Son of man also will [50] deny him, when he cometh in the glory of his Father with his holy angels. For the Son of man is about to come in the glory of his Father ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Harmony Between the Three Evangelists in the Notices Which They Subjoin of the Manner in Which the Lord Charged the Man to Follow Him Who Wished to Come After Him. (HTML)
CCEL Footnote 1095 (In-Text, Margin)
... reward every man according to his work.” This is appended also by Mark, who keeps the same order. But he does not say of the Son of man, who was to come with His angels, that He is to reward every man according to his work. Nevertheless, he mentions at the same time that the Lord spoke to this effect: “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He comes in the glory of His Father with the holy angels.”[Mark 8:34-38] And this may be taken to bear the same sense as is expressed by Matthew, when he says, that “He shall reward every man according to his work.” Luke also adds the same statements in the same order, slightly varying the terms indeed in which they are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 107, footnote 6 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. (HTML)
... which was of a different kind from itself? But he says, “nor has He a divider of His glory.” Herein he speaks in accordance with the fact, even though he does not know what he is saying: for the Son does not divide the glory with the Father, but has the glory of the Father in its entirety, even as the Father has all the glory of the Son. For thus He spake to the Father “All Mine are Thine and Thine are Mine.” Wherefore also He says that He will appear on the Judgment Day “in the glory of the Father[Mark 8:38],” when He will render to every man according to his works. And by this phrase He shows the unity of nature that subsists between them. For as “there is one glory of the sun and another glory of the moon,” because of the difference between the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 119, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. (HTML)
... only God, and if, according to our Lord’s word, “every one that asketh receiveth?” But one who says concerning the Brightness of the Father’s glory, that He has the glory by having received it, says in effect that the Brightness of the glory is in Itself devoid of glory, and needs, in order to become Himself at last the Lord of some glory, to receive glory from another. How then are we to dispose of the utterances of the Truth,—one which tells us that He shall be seen in the glory of the Father[Mark 8:38], and another which says, “All things that the Father hath are Mine ”? To whom ought the hearer to give ear? To him who says, “He that is, as the Apostle says, the ‘heir of all things ’ that are in the Father, is without part or lot in His Father’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 9, footnote 12 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Issue joined with those who assert that the Son is not with the Father, but after the Father. Also concerning the equal glory. (HTML)
CCEL Footnote 804 (In-Text, Margin)
Now are we to call these passages, and others like them, throughout the whole of Holy Scripture, proofs of humiliation, or rather public proclamations of the majesty of the Only Begotten, and of the equality of His glory with the Father? We ask them to listen to the Lord Himself, distinctly setting forth the equal dignity of His glory with the Father, in His words, “He that hath seen me hath seen the Father;” and again, “When the Son cometh in the glory of his Father;”[Mark 8:38] that they “should honour the Son even as they honour the Father;” and, “We beheld his glory, the glory as of the only begotten of the Father;” and “the only begotten God which is in the bosom of the Father.” Of all these passages they take no account, and then ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 257, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIII. The majesty of the Son is His own, and equal to that of the Father, and the angels are not partakers, but beholders thereof. (HTML)
... words themselves declare their own meaning, that you may understand that glory of the Father and the Son not to be held in common with them by angels, for thus they run: “But when the Son of Man shall come in His majesty, and all the angels with Him.” Again, to show that His Father’s majesty and glory and His own majesty and glory are one and the same, our Lord Himself saith in another book: “And the Son of Man shall confound him, when He shall come in the glory of His Father, with the holy angels.”[Mark 8:38] The angels come in obedience, He comes in glory: they are His retainers, He sits upon His throne: they stand, He is seated—to borrow terms of the daily dealings of human life, He is the Judge: they are the officers of the court. Note that He did not ...