Early Church Fathers Scripture Index : Texts
1 Corinthians 1:1
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 495, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIV. (HTML)
The Power of Harmony in Relation to Prayer. (HTML)
... But he who has the power will consider whether this agreement and a congregation of this sort in the midst of which Christ is, can be found in more, since “narrow and straightened is the way that leadeth unto life, and few be they that find it.” But perhaps also not even few but two or three make a symphony as Peter and James and John, to whom as making a symphony the Word of God showed His own glory. But two made a symphony, Paul and Sosthenes, when writing the first Epistle to the Corinthians;[1 Corinthians 1:1] and after this Paul and Timothy when sending the second Epistle to the same. And even three made a symphony when Paul and Silvanus and Timothy gave instruction by letter to the Thessalonians. But if it be necessary also from the ancient Scriptures ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 124, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
He Could Not Be Justified, Who Had Not Heard of the Name of Christ; Rendering the Cross of Christ of None Effect. (HTML)
CCEL Footnote 1150 (In-Text, Margin)
... human race, then how is it that Abel, rather than Christ, is not placed at the head of all the righteous, because he was the first righteous man? But I am not speaking of the case of an infant. I take the instance of a young man, or an old man, who has died in a region where he could not hear of the name of Christ. Well, could such a man have become righteous by nature and free will; or could he not? If they contend that he could, then see what it is to render the cross of Christ of none effect,[1 Corinthians 1:1] to contend that any man without it, can be justified by the law of nature and the power of his will. We may here also say, then is Christ dead in vain forasmuch as all might accomplish so much as this, even if He had never died; and if they should ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 343, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xv. 21,’Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,’ etc. (HTML)
CCEL Footnote 2599 (In-Text, Margin)
3. Whence was Paul himself, who was first called Saul? That is, first proud, afterwards humble? For when he was Saul, his name was derived from Saul: now Saul was a proud king; and in his reign he persecuted the humble David. So when he who was afterwards Paul,[1 Corinthians 1:1] was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished. While he is on his way, while he is breathing out ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 241, footnote 4 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXXIX on Acts xvii. 32-34. xviii. 1. (HTML)
CCEL Footnote 913 (In-Text, Margin)
... when he had done this. “Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized.”—(v. 8.) “With his whole house:” observe the converts in those times doing this with their entire household. This Crispus he means where he writes, “I baptized none save Crispus and Gaius.” (1 Cor. i. 14.) This (same) I take to be called Sosthenes—(evidently) a believer, insomuch that he is beaten, and is always present with Paul.[1 Corinthians 1:1] “And the Lord said in the night,” etc. Now even the number (of the “much people”) persuaded him, but Christ’s claiming them for His own (moved him) more. Yet He says also, “Fear not:” for the danger was become greater now, both because more ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 99, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book I (HTML)
The Disciples of our Saviour. (HTML)
CCEL Footnote 203 (In-Text, Margin)
2. They say that Sosthenes also, who wrote to the Corinthians with Paul, was one of them.[1 Corinthians 1:1] This is the account of Clement in the fifth book of his Hypotyposes, in which he also says that Cephas was one of the seventy disciples, a man who bore the same name as the apostle Peter, and the one concerning whom Paul says, “When Cephas came to Antioch I withstood him to his face.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 317, footnote 8 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2054 (In-Text, Margin)
According, then, to this extraordinary regulation the august name of our God and Saviour, Jesus Christ, ought to be omitted from the mystic writings. But it is unnecessary to say more on this point. The opening of every one of his letters is distinguished by the divine Apostle with this address. At one time it is “Paul a servant of Jesus Christ called to be an apostle.” At another “Paul called to be an apostle of Jesus Christ.”[1 Corinthians 1:1] At another “Paul a servant of God and an apostle of Jesus Christ.” And suiting his benediction to his exordium he deduces it from the same source and links the title of the Son with God the Father, saying “Grace to you and peace from God our Father and the Lord Jesus Christ.” And he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 427, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
61. Therefore if He be other than all things, as has been above shewn, and through Him the works rather came to be, let not ‘by will’ be applied to Him, or He has similarly come to be as the things consist which through Him come to be. For Paul, whereas he was not before, became afterwards an Apostle ‘by the will of God[1 Corinthians 1:1];’ and our own calling, as itself once not being, but now taking place afterwards, is preceded by will, and, as Paul himself says again, has been made ‘according to the good pleasure of His will.’ And what Moses relates, ‘Let there be light,’ and ‘Let the earth appear,’ and ‘Let Us make man,’ is, I think, according to what has gone ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 127, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter IX. A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him. (HTML)
97. Now let us consider whether we can teach that anything is through the Father. But it is written: “Paul the servant of Christ through the will of God;”[1 Corinthians 1:1] and elsewhere: “Wherefore thou art now not a servant but a son, and if a son an heir also through God;” and again: “As Christ rose from the dead by the glory of God.” And elsewhere God the Father says to the Son: “Behold proselytes shall come to Thee through Me.”