Early Church Fathers Scripture Index : Texts
1 Corinthians 2:8
There are 60 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 71, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Trallians: Shorter and Longer Versions (HTML)
Chapter XI.—Avoid the deadly errors of the Docetæ. (HTML)
CCEL Footnote 814 (In-Text, Margin)
... one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, “Let every plant which my heavenly Father has not planted be rooted up.” For if they had been branches of the Father, they would not have been “enemies of the cross of Christ,” but rather of those who “killed the Lord of glory.”[1 Corinthians 2:8] But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ ...
Ante-Nicene Fathers, Volume 1, page 117, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philippians (HTML)
Chapter V.—Apostrophe to Satan. (HTML)
CCEL Footnote 1326 (In-Text, Margin)
For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him “the Lord of glory,”[1 Corinthians 2:8] who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, “The Word was made flesh,” and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of ...
Ante-Nicene Fathers, Volume 1, page 118, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philippians (HTML)
Chapter IX.—Continuation: ignorance of Satan. (HTML)
CCEL Footnote 1339 (In-Text, Margin)
... man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.” Now, this expression, “If thou be the Son,” is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger Him who nourisheth all that require food. And thou temptedst the very “Lord of glory,”[1 Corinthians 2:8] forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his body ...
Ante-Nicene Fathers, Volume 2, page 450, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers. (HTML)
... law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning.” Similarly speaks the noble apostle to the following effect: “Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory.”[1 Corinthians 2:6-8]
Ante-Nicene Fathers, Volume 3, page 441, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... the Creator, however, the two courses were perfectly compatible—both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories. But because (the apostle) subjoins, on the subject of our glory, that “none of the princes of this world knew it, for had they known it they would not have crucified the Lord of glory,”[1 Corinthians 2:8] the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil on the Creator Himself. Any one, however, who has seen from what we have already said how ...
Ante-Nicene Fathers, Volume 3, page 441, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... could He have crucified him whom He was unable to cope with. The inevitable inference, therefore, as it seems to me, is that we must believe that the princes and powers of the Creator did knowingly crucify the God of glory in His Christ, with that desperation and excessive malice with which the most abandoned slaves do not even hesitate to slay their masters. For it is written in my Gospel that “Satan entered into Judas.” According to Marcion, however, the apostle in the passage under consideration[1 Corinthians 2:8] does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by “the princes of this world.” But (the apostle) evidently did not speak of ...
Ante-Nicene Fathers, Volume 4, page 83, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. (HTML)
CCEL Footnote 803 (In-Text, Margin)
... in the maintenance of discipline, we see is being subverted by that interpretation which is affected by the opposite side. For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the “substance” received from God his Father,—(the substance), of course, of baptism—(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental “goods,” he has even handed his service over to the prince of the world[1 Corinthians 2:8] —who else but the devil?—and by him being appointed over the business of “feeding swine”—of tending unclean spirits, to wit—has recovered his senses so as to return to his Father,—the result will be, that, not adulterers and fornicators, but ...
Ante-Nicene Fathers, Volume 4, page 334, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On Threefold Wisdom. (HTML)
... apostle, wishing to teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: “We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory.”[1 Corinthians 2:6-8] In this passage, wishing to describe the different kinds of wisdom, he points out that there is a wisdom of this world, and a wisdom of the princes of this world, and another wisdom of God. But when he uses the expression “wisdom of the princes of ...
Ante-Nicene Fathers, Volume 4, page 335, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On Threefold Wisdom. (HTML)
... and the rulers assembled together, against the Lord and His Christ.” But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, “We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.”[1 Corinthians 2:6-8]
Ante-Nicene Fathers, Volume 4, page 361, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Greek: On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter. (HTML)
13. But the interpretation is “spiritual,” when one is able to show of what heavenly things the Jews “according to the flesh” served as an example and a shadow, and of what future blessings the law contains a shadow. And, generally, we must investigate, according to the apostolic promise, “the wisdom in a mystery, the hidden wisdom which God ordained before the world for the glory” of the just, which “none of the princes of this world knew.”[1 Corinthians 2:6-8] And the same apostle says somewhere, after referring to certain events mentioned as occurring in Exodus and Numbers, “that these things happened to them figuratively, but that they were written on our account, on whom the ends of the world are come.” And he gives an ...
Ante-Nicene Fathers, Volume 4, page 471, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XIX (HTML)
... narratives concerning Jesus according to the ‘wisdom of the word’ to those who are ‘perfect’ in Christianity. Regarding whom, as being competent to understand the wisdom that is in Christianity, Paul says: ‘We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew.’”[1 Corinthians 2:6-8]
Ante-Nicene Fathers, Volume 5, page 235, footnote 21 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
The Discourse on the Holy Theophany. (HTML)
4. As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil[1 Corinthians 2:8] is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon. And not only did He approach John as Lord without royal retinue; but even like a mere man, and one involved in sin, He bent His head to be baptized by John. Wherefore ...
Ante-Nicene Fathers, Volume 9, page 480, footnote 7 (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 XIII. (HTML)
Jesus' Prediction of His “Delivery” Into the Hands of Men. (HTML)
... the opposing powers, with the delivering up of the Saviour by them into the hands of men, you should think that what is called the delivering up is the same in the case of both. For understand that the Father in His love of men delivered Him up for us all; but the opposing powers, when they delivered up the Saviour into the hands of men, did not intend to deliver Him up for the salvation of some, but, as far as in them lay, since none of them knew “the wisdom of God which was hidden in a mystery,”[1 Corinthians 2:7-8] they gave Him up to be put to death, that His enemy death might receive Him under its subjection, like those who die in Adam; and also the men who slew Him did so, as they were moulded after the will of those who wished indeed that Jesus should ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... work. For, according to the form of God, He is the beginning, that also speaketh unto us, in which “beginning” God created the heaven and the earth; but according to the form of a servant, “He is a bridegroom coming out of His chamber.” According to the form of God, “He is the first-born of every creature, and He is before all things and by him all things consist;” according to the form of a servant, “He is the head of the body, the Church.” According to the form of God, “He is the Lord of glory.”[1 Corinthians 2:8] From which it is evident that He Himself glorifies His saints: for, “Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” Of Him accordingly it is said, that He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 33, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
Diverse Things are Spoken Concerning the Same Christ, on Account of the Diverse Natures of the One Hypostasis [Theanthropic Person]. Why It is Said that the Father Will Not Judge, But Has Given Judgment to the Son. (HTML)
28. Yet unless the very same were the Son of man on account of the form of a servant which He took, who is the Son of God on account of the form of God in which He is; Paul the apostle would not say of the princes of this world, “For had they known it, they would not have crucified the Lord of glory.”[1 Corinthians 2:8] For He was crucified after the form of a servant, and yet “the Lord of glory” was crucified. For that “taking” was such as to make God man, and man God. Yet what is said on account of what, and what according to what, the thoughtful, diligent, and pious reader discerns for himself, the Lord being his helper. For instance, we have said that He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 204, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles. Augustin shows the value of prophesy for Gentiles and Jews alike. (HTML)
CCEL Footnote 511 (In-Text, Margin)
... sins known to God. We should prove that the apostle recognizes this principle when he says of some persons, "God gave them up to the lusts of their own hearts, and to a reprobate mind, to do things not convenient;" and that the prophets themselves speak of this. For, to revert to the words of Jeremiah, "He is man, and who shall know Him?" lest it should be an excuse for the Jews that they did not know,—for if they had known, as the apostle says, "they would not have crucified the Lord of glory,"[1 Corinthians 2:8] —the prophet goes on to show that their ignorance was the result of secret criminality; for he says: "I the Lord search the heart and try the reins, to give to every one according to his ways, and according to the fruits of his doings."
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 577, footnote 11 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... eaten by wild beasts. And the Lord Christ Himself was slain by a king’s most wicked judge. Hence it is that the apostle cries out, ‘We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought: but we speak the wisdom of God in a mystery, which was hidden, which God ordained before the world unto our glory; which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.’[1 Corinthians 2:6-8] But grant that this was said of the heathen kings of old. Yet you, rulers of this present age, because you desire to be Christians, do not allow men to be Christians, seeing that, when they are believing in all honesty of heart, you draw them by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 376, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Delivered on the Lord’s Day, on that which is written in the Gospel, Matt. xx. 1, ‘The kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire labourers into his vineyard.’ (HTML)
CCEL Footnote 2852 (In-Text, Margin)
... forth from a hidden place, to be known of men: everywhere Christ is known, Christ is preached; all places whatsoever under the heaven proclaim aloud the glory of Christ. He was in a manner the object of derision and contempt among the Jews, He appeared in low estate and was despised. For He hid His Majesty, and manifested His infirmity. That in Him which was manifested was despised, and that which was hidden was not known. “For had they known it, they would not have crucified the Lord of glory.”[1 Corinthians 2:8] But is He still to be despised now that He sitteth in heaven, if He were despised when He was hanging on the tree? They who crucified Him wagged their head, and standing before His Cross, as though they had attained the fruit of their cruel rage, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 397, footnote 7 (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. xxii. 42, where the Lord asks the Jews whose son they said David was. (HTML)
CCEL Footnote 3040 (In-Text, Margin)
... they were not able to answer. For what they saw in the Lord, that they knew. For He appeared to them as the Son of man; but as the Son of God He was hidden. Hence it was, that they believed that He could be overcome, and that they derided Him as He hung upon the Tree, saying, “If He be the Son of God, let Him come down from the Cross, and we will believe on Him.” They saw one part of what He was, they knew not the other, “For had they known Him, they would not have crucified the Lord of glory.”[1 Corinthians 2:8] Yet they knew that the Christ was to be the Son of David. For even now they hope that He will come. They know not that He is come already, but this their ignorance is voluntary. For even if they did not acknowledge Him on the tree, they ought not to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 524, footnote 10 (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, John x. 14, ‘I am the good shepherd,’ etc. Against the Donatists. (HTML)
CCEL Footnote 4141 (In-Text, Margin)
... saved others, Himself He cannot save.” And smiting Him on the head with a reed, they said, “Prophesy unto us, thou Christ, who smote Thee?” Because “He had neither beauty nor comeliness.” As such did ye Jews see Him. For “blindness hath happened in part to Israel, until the fulness of the Gentiles enter in,” until the other sheep come. Because then blindness hath happened, therefore did ye see the Comely One without comeliness. “For had ye known Him, ye would never have crucified the Lord of Glory.”[1 Corinthians 2:8] But ye did it, because ye knew Him not. And yet He who as though without beauty bare with you, all Beauteous as He was, prayed for you; “Father,” saith He, “forgive them, for they know not what they do.” For if He were without comeliness, how is it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 112, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 1–18. (HTML)
CCEL Footnote 357 (In-Text, Margin)
... implied. After the water was troubled, the one who was able cast himself in, and he alone was healed: whoever went in after that one, did so in vain. What, then, is meant by this, unless it be that there came one, even Christ, to the Jewish people; and by doing great things, by teaching profitable things, troubled sinners, troubled the water by His presence, and roused it towards His own death? But He was hidden that troubled. For had they known Him, they would never have crucified the Lord of glory.[1 Corinthians 2:8] Wherefore, to go down into the troubled water means to believe in the Lord’s death. There only one was healed, signifying unity: whoever came thereafter was not healed, because whoever shall be outside unity cannot be healed.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 29, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 286 (In-Text, Margin)
6. “Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies.” By enemies to this dispensation, which has been wrought through Jesus Christ and Him crucified, we ought generally to understand all who forbid belief in things unknown,[1 Corinthians 2:6-10] and promise certain knowledge: as all heretics do, and they who in the superstition of the Gentiles are called philosophers. Not that the promise of knowledge is to be blamed; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 146, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1365 (In-Text, Margin)
3. For it goes on, “For the things that shall be changed, to the sons of Korah for understanding; a song for the beloved.” For that “beloved” One was seen by His persecutors, but yet not for “understanding.” For “had they known Him, they would never have crucified the Lord of Glory.”[1 Corinthians 2:8] In order to this “understanding,” other eyes were required by Him when He said, “He that seeth Me, seeth My Father also.” Let the Psalm then now sound of Him, let us rejoice in the marriage-feast, and we shall be with those of whom the marriage is made, who are invited to the marriage; and the very persons invited are the Bride herself. For the Church is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 179, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1696 (In-Text, Margin)
5. For when the Lord Himself had come, because He came to suffer, He came hidden: and though He was strong in Himself, He appeared in the flesh weak. For He must needs appear in order that He might not be perceived; be despised, in order that He might be slain. There was semblance of glory in divinity, but it lay concealed in flesh. “For if they had known, they would never have crucified the Lord of glory.”[1 Corinthians 2:8] So then He walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, “If He be the Son of God, let Him come down from the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 220, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2090 (In-Text, Margin)
... it is. For perchance they for this reason have been put afar off from holy men, because they were not able to penetrate the height of the day, whereof the Apostles are twelve shining hours. Therefore they that crucified Him, as if man, in the day have erred. But why have they suffered darkness, so that they should be put afar off from holy men? Because on high the day was shining, Him in the height hidden they knew not. “For if they had known, never the Lord of Glory would they have crucified.”[1 Corinthians 2:8] …
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 225, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVII (HTML)
CCEL Footnote 2131 (In-Text, Margin)
... David hid himself did figure somewhat. But wherefore hid he himself? It was in order that he might be concealed and not be found. What is to be hidden in a cavern? To be hidden in earth. For he that fleeth into a cavern, with earth is covered so that he may not be seen. But Jesus did carry earth, flesh which He had received from earth: and in it He concealed Himself, in order that by Jews He might not be discovered as God. “For if they had known, never the Lord of glory would they have crucified.”[1 Corinthians 2:8] Why therefore the Lord of glory found they not? Because in a cavern He had hidden Himself, that is, the flesh’s weakness to their eyes He presented, but the Majesty of the Godhead in the body’s clothing, as though in a hiding-place of the earth, He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 275, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2594 (In-Text, Margin)
... but pray ye rather, that they too may be within. For God is able again to graft them in. Of the very Jews the Apostle said this, and it was done in their case. The Lord rose again, and many believed: they perceived not when they crucified, nevertheless afterwards they believed in Him, and there was forgiven them so great a transgression. The shedding of the Lord’s blood was forgiven the manslayers, not to say, God-slayers: “for if they had known, the Lord of glory they never would have crucified.”[1 Corinthians 2:8] Now to the manslayers hath been forgiven the shedding of the blood of Him innocent: and that same blood which through madness they shed, through grace they have drunk.…O fulness of Gentiles, say thou to God, “How to be feared are Thy works!” and so ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 286, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2694 (In-Text, Margin)
... beautiful feet of men telling good tidings, the hearts of men believing many have a way opened to Him. For the Same is He that hath ascended above the “setting:” either because the new life of one turned to Him receiveth Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. “For The Lord is His name.” Which if they had known, the Lord of glory they never would have crucified.[1 Corinthians 2:8]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 309, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 3005 (In-Text, Margin)
... through Paul the Apostle, “What then shall we say? Is there anywise iniquity with God? Far be it.” Whence then, “Lay Thou iniquity upon iniquity”? How must we understand this? May the Lord be with us, that we may speak, and because of your weariness may be able to speak briefly. Their iniquity was that they killed a just Man: there was added another, that they crucified the Son of God. Their raging was as though against a man: but “if they had known, the Lord of Glory they had never crucified.”[1 Corinthians 2:8] They with their own iniquity willed to kill as it were a man: there was laid iniquity upon their own iniquity, so that the Son of God they should crucify. Who laid this iniquity upon them? He that said, “Perchance they will reverence My Son,” Him I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3115 (In-Text, Margin)
... is over all things, God blessed for ever,” —did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, “Why hast Thou forsaken Me?” Why do these men think Me left alone to their evil? What is, think Me forsaken in their evil? “For if they had known, the Lord of glory they had never crucified.[1 Corinthians 2:8] Persecute and seize Him.” More familiarly however, brethren, let us take this of the members of Christ, and acknowledge our own voice in these words: because even He used such words in our person, not in His own power and majesty; but in that which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 396, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXII (HTML)
CCEL Footnote 3842 (In-Text, Margin)
4. To all of them, verily, what follows is most fitly suited: “They did not know nor understand, they walk on in darkness” (ver. 5). “For if even they had known, they would never have crucified the Lord of glory:”[1 Corinthians 2:8] and those others, if they had known, would never have consented to ask that Barabbas should be freed, and Christ should be crucified. But as the above-mentioned blindness happened in part unto Israel until the fulness of the Gentiles should come in, this blindness of that People having caused the crucifixion of Christ, “all the foundations of the earth shall be moved.” So have they been ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 425, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4094 (In-Text, Margin)
5. “They laid Me in the lowest pit” (ver. 6), that is, the deepest pit. For so it is in the Greek. But what is the lowest pit, but the deepest woe, than which there is none more deep? Whence in another Psalm it is said, “Thou broughtest me out also of the pit of misery.” “In a place of darkness, and in the shadow of death,” whiles they knew not what they did, they laid Him there, thus deeming of Him; they knew not Him “whom none of the princes of this world knew.”[1 Corinthians 2:8] By the “shadow of death,” I know not whether the death of the body is to be understood, or that of which it is written, “That they walked in darkness and in the land of the shadow of death, a light is risen on them,” because by belief they were brought from out of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 426, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4096 (In-Text, Margin)
... rendering it by ira, although many of the authors of the best Latin style, in their translations from Greek philosophy, have thus rendered the word in Latin. But I shall not discuss this matter further: only if I also were to suggest another term, I should think “indignation” more tolerable than “fury,” this word in Latin not being applied to persons in their senses. What then does this mean, “Thy indignation lieth hard upon Me,” except the belief of those, who knew not the Lord of Glory?[1 Corinthians 2:8] who imagined that the anger of God was not merely roused, but lay hard upon Him, whom they dared to bring to death, and not only death, but that kind, which they regarded as the most execrable of all, namely, the death of the Cross: whence saith the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 567, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Vav. (HTML)
CCEL Footnote 5185 (In-Text, Margin)
... Him; ignorant that “the Word was made flesh, and dwelt in us;” the Word which “was in the beginning,” and “was with God, and was God.” But although they may not reproach us with the Word which is unknown unto them, because His Divinity is not known unto those by whom His weakness on the Cross is despised; let us nevertheless make answer of the Word, and let us not be terrified or confounded by their reproaches. For “if they had known” the Word, “they would never have crucified the Lord of glory.”[1 Corinthians 2:8] …Therefore, when the Psalmist had said, “I will make answer unto them that reproach me with the word:” he at once addeth, “For my trust is in Thy words,” which meaneth exactly, in Thy promises.
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 58, footnote 3 (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 IX on Acts iii. 12. (HTML)
CCEL Footnote 223 (In-Text, Margin)
... know.” And he exculpated not them alone, but also the chief contrivers of the evil, “ye and your rulers:” for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, “Ye crucified,” “Ye killed,” but, “Ye did it;” leading them to seek for pardon. If those rulers did it through ignorance, much more did these present.[1 Corinthians 2:8] “But these things which God before had showed,” etc. (v. 18.) But it is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, “By the determinate counsel and foreknowledge of God;” and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 127, footnote 1 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book V (HTML)
Of the Hieroglyphics found in the Temple of Serapis. (HTML)
CCEL Footnote 742 (In-Text, Margin)
... appear,’—for this was ‘life to come,’—‘the Temple of Serapis would be destroyed,’ a very great number of the pagans embraced Christianity, and confessing their sins, were baptized. Such are the reports I have heard respecting the discovery of this symbol in form of a cross. But I cannot imagine that the Egyptian priests foreknew the things concerning Christ, when they engraved the figure of a cross. For if ‘the advent’ of our Saviour into the world ‘was a mystery hid from ages and from generations,’[1 Corinthians 2:7-8] as the apostle declares; and if the devil himself, the prince of wickedness, knew nothing of it, his ministers, the Egyptian priests, are likely to have been still more ignorant of the matter; but Providence doubtless purposed that in the enquiry ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 206, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1340 (In-Text, Margin)
“As to the passage where we read that the Lord of glory was crucified,[1 Corinthians 2:8] let us not suppose that He was crucified in His own glory. But since He is both God and man, as touching His Godhead God, and as touching the assumption of the flesh, a man, Jesus Christ, the Lord of Glory, is said to have been crucified. For He partakes of either nature—that is the human and the divine. In the nature of manhood He underwent the passion in order that He who suffered might be said to be without distinction both Lord of Glory and Son of Man. As ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 232, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1503 (In-Text, Margin)
Eran. —What do you say to those words of the Apostle “Had they known it they would not have crucified the Lord of glory”?[1 Corinthians 2:8] in this passage he mentions neither body nor soul.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 232, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1505 (In-Text, Margin)
Eran. —The Apostle called the crucified “Lord of Glory,”[1 Corinthians 2:8] and the same Apostle called the Lord “brother of James.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 233, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1509 (In-Text, Margin)
Now let us examine the matter thus. The words of the divine Apostle are “Had they known it they would not have crucified the Lord of Glory.”[1 Corinthians 2:8] They crucified the nature which they knew, not that of which they were wholly ignorant: had they known that of which they were ignorant they would not have crucified that which they knew: they crucified the human because they were ignorant of the divine. Have you forgotten their own words. “For a good work we stone thee not but for blasphemy, and because that thou, being a man, makest thyself God.” These words are a plain ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 65, footnote 2 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. (HTML)
CCEL Footnote 346 (In-Text, Margin)
... But if they prove to be, and are, not men’s works, but God’s, why are the unbelievers so irreligious as not to recognise the Master that wrought them? 4. For their case is as though a man, from the works of creation, failed to know God their Artificer. For if they knew His Godhead from His power over the universe, they would have known that the bodily works of Christ also are not human, but are the works of the Saviour of all, the Word of God. And did they thus know, “they would not,” as Paul said[1 Corinthians 2:8], “have crucified the Lord of glory.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 337, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
... hath made that same Jesus whom ye have crucified both Lord and Christ.’ These passages they brought forward at every turn, mistaking their sense, under the idea that they proved that the Word of God was a creature and work and one of things originate; and thus they deceive the thoughtless, making the language of Scripture their pretence, but instead of the true sense sowing upon it the poison of their own heresy. For had they known, they would not have been irreligious against ‘the Lord of glory[1 Corinthians 2:8],’ nor have wrested the good words of Scripture. If then henceforward openly adopting Caiaphas’s way, they have determined on judaizing, and are ignorant of the text, that verily God shall dwell upon the earth, let them not inquire into the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 415, footnote 9 (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)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
... also they may be brought to feeling. He asked then glory, yet He had said, ‘All things were delivered unto Me.’ And after the resurrection, He says that He has received all power; but even before that He had said, ‘All things were delivered unto Me,’ He was Lord of all, for ‘all things were made by Him;’ and ‘there is One Lord by whom are all things.’ And when He asked glory, He was as He is, the Lord of glory; as Paul says, ‘If they had known it, they would not have crucified the Lord of glory[1 Corinthians 2:8];’ for He had that glory which He asked when He said, ‘the glory which I had with Thee before the world was.’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 535, footnote 5 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... the Lord, they would have feared what was written before in the divine Psalms: ‘The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken.’ Let them observe this, and how that ‘the snare they know not shall come upon them, and the net they hid take them.’ But they understood not these things, for had they done so, ‘they would not have crucified the Lord of glory[1 Corinthians 2:8].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 546, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15. (HTML)
5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice,’ and I will not condemn the adversaries. But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory[1 Corinthians 2:8].’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us.’ The end of such abandonment as this can be nothing but error, as the Lord, when ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 574, footnote 5 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Epictetus. (HTML)
... ‘Emmanuel, which is being interpreted God with us?’ Why again, if the Word was not in the flesh, did Paul write to the Romans ‘of whom is Christ after the flesh, Who is above all God blessed for ever. Amen?’ Let them therefore confess, even they who previously denied that the Crucified was God, that they have erred; for the divine Scriptures bid them, and especially Thomas, who, after seeing upon Him the print of the nails, cried out ‘My Lord and my God!’ For the Son, being God, and Lord of glory[1 Corinthians 2:8], was in the Body which was ingloriously nailed and dishonoured; but the Body, while it suffered, being pierced on the tree, and water and blood flowed from its side, yet because it was a temple of the Word was filled full of the Godhead. For this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 37, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Eunomius displays much folly and fine writing, but very little seriousness about vital points. (HTML)
In these and such like antics I allow him to have the advantage; and to his heart’s content he may revel in his victory there. Most willingly I forego such a competition, which can attract those only who seek renown; if indeed any renown comes from indulging in such methods of argumentation, considering that Paul[1 Corinthians 2:1-8], that genuine minister of the Word, whose only ornament was truth, both disdained himself to lower his style to such prettinesses, and instructs us also, in a noble and appropriate exhortation, to fix our attention on truth alone. What need indeed for one who is fair in the beauty of truth to drag in the paraphernalia of a decorator for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 117, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius on the Best Method of Translating. (HTML)
CCEL Footnote 1703 (In-Text, Margin)
... Kings, and we shall find there that the highpriest’s name was not Abiathar but Ahimelech, the same that was afterwards put to death with the rest of the priests by Doeg at the command of Saul. Let us pass on now to the apostle Paul who writes thus to the Corinthians: “For had they known it, they would not have crucified the Lord of glory. But, as it is written, Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.”[1 Corinthians 2:8-9] Some writers on this passage betake themselves to the ravings of the apocryphal books and assert that the quotation comes from the Revelation of Elijah; whereas the truth is that it is found in Isaiah according to the Hebrew text: “Since the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 76, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1405 (In-Text, Margin)
... the Devil used to vanquish us, have we been saved. The Lord took on Him from us our likeness, that He might save man’s nature: He took our likeness, that He might give greater grace to that which lacked; that sinful humanity might become partaker of God. For where sin abounded, grace did much more abound. It behoved the Lord to suffer for us; but if the Devil had known Him, he would not have dared to approach Him. For had they known it, they would not have crucified the Lord of Glory[1 Corinthians 2:8]. His body therefore was made a bait to death that the dragon, hoping to devour it, might disgorge those also who had been already devoured. For Death prevailed and devoured; and again, God wiped away every tear from off every face.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 200, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
... the Gentiles foolishness; but to us Christ Jesus is the power of God, and the wisdom of God: wisdom, how ever, not known of the world, nor understood by a secular philosophy. Hear the same blessed Apostle when he declares that it has not been understood, We speak the wisdom of God, which hath been hidden in a mystery, which God foreordained before the world for our glory: which none of the rulers of this world has known: for had they known it, they would not have crucified the Lord of Glory[1 Corinthians 2:7-8]. Does not the Apostle know that this wisdom of God is hidden in a mystery, and cannot be known of the rulers of this world? Does he divide Christ into a Lord of Glory and a crucified Jesus? Nay, rather, he contradicts this most foolish and impious ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 48b, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning Christ's two natures, in opposition to those who hold that He has only one. (HTML)
... appropriates to Himself the attributes of humanity: for all that pertains to His holy flesh is His: and He imparts to the flesh His own attributes by way of communication in virtue of the interpenetration of the parts one with another, and the oneness according to subsistence, and inasmuch as He Who lived and acted both as God and as man, taking to Himself either form and holding intercourse with the other form, was one and the same. Hence it is that the Lord of Glory is said to have been crucified[1 Corinthians 2:8], although His divine nature never endured the Cross, and that the Son of Man is allowed to have been in heaven before the Passion, as the Lord Himself said. For the Lord of Glory is one and the same with Him Who is in nature and in truth the Son of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 49b, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning the manner of the Mutual Communication. (HTML)
... implying both natures, or one that refers to only one of them, we still attribute to it the properties of both natures. For Christ, which name implies both natures, is spoken of as at once God and man, created and uncreated, subject to suffering and incapable of suffering: and when He is named Son of God and God, in reference to only one of His natures, He still keeps the properties of the co-existing nature, that is, the flesh, being spoken of as God who suffers, and as the Lord of Glory crucified[1 Corinthians 2:8], not in respect of His being God but in respect of His being at the same time man. Likewise also when He is called Man and Son of Man, He still keeps the properties and glories of the divine nature, a child before the ages, and man who knew no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 92b, footnote 10 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Regarding the things said concerning Christ. (HTML)
The third mode is one which declares the one subsistence and brings out the dual nature: for instance, And I live by the Father: so he that eateth Me, even he shall live by Me. And this: I go to My Father and ye see Me no more. And this: They would not have crucified the Lord of Glory[1 Corinthians 2:8]. And this: And no man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven, and such like.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 230, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and man. (HTML)
58. When we read, then, that the Lord of glory was crucified, let us not suppose that He was crucified as in His glory.[1 Corinthians 2:8] It is because He Who is God is also man, God by virtue of His Divinity, and by taking upon Him of the flesh, the man Christ Jesus, that the Lord of glory is said to have been crucified; for, possessing both natures, that is, the human and the divine, He endured the Passion in His humanity, in order that without distinction He Who suffered should be called both Lord of glory and Son of man, even as it is written: “Who descended from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 247, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter IV. We are told that Christ was only “made” so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil's testimony is truer than the Arians' arguments. The discussion concludes with an explanation of the reason why the title of “mighty” is given to the Son of Man. (HTML)
33. Let us not, then, be troubled if we find the Son of Man entitled “mighty” in one place, and yet in another, that the Lord of glory was crucified.[1 Corinthians 2:8] What might is greater than sovereignty over the powers of heaven? But this was in the hands of Him Who ruled over thrones, principalities, angels; for, although He was amongst the wild beasts, as it is written, yet angels ministered to Him, that you may perceive the difference between what is proper to the Incarnation, and what is proper to Sovereignty. So far as His flesh is concerned, then, He endures the assault of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 301, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XI. We must refer the fact that Christ is said to speak nothing of Himself, to His human nature. After explaining how it is right to say that He hears and sees the Father as being God, He shows conclusively, by a large number of proofs, that the Son of God is not a creature. (HTML)
135. But we have sufficiently proved by examples from Scripture that it is a property of the unity of the divine majesty that the Father should abide in the Son, and that the Son should seem to have heard from the Father those things which He speaks. How else can we understand the unity of majesty than by the knowledge that the same deference is paid to the Father and the Son? For what can be better put than the Apostle’s saying that the Lord of glory was crucified?[1 Corinthians 2:8]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 142, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)
Chapter XV. The Union of the Divine with the Human Nature took place in the very Conception of the Virgin. The appellation “The Mother of God.” (HTML)
CCEL Footnote 477 (In-Text, Margin)
... Person), not from the ascension, or the resurrection, or the baptism, but even in His mother, even in the womb, even in the Virgin’s very conception. In consequence of which unity of Person, both those attributes which are proper to God are ascribed to man, and those which are proper to the flesh to God, indifferently and promiscuously. For hence it is written by divine guidance, on the one hand, that the Son of man came down from heaven; and on the other, that the Lord of glory was crucified on earth.[1 Corinthians 2:8] Hence it is also that since the Lord’s flesh was made, since the Lord’s flesh was created, the very Word of God is said to have been made, the very omniscient Wisdom of God to have been created, just as prophetically His hands and His feet are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 602, footnote 7 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VI. (HTML)
Chapter XXII. The hypostatic union enables us to ascribe to God what belongs to the flesh in Christ. (HTML)
... if ye shall see the Son of man ascend up where He was before,” where He gives the name of Him who was born of man, but affirms that He ever was up on high. And the Apostle also, when considering what happened in time, says that all things were made by Christ. For he says, “There is one Lord Jesus Christ, by whom are all things.” But when speaking of His Passion, he shows that the Lord of glory was crucified. “For if,” he says, “they had known, they would never have crucified the Lord of glory.”[1 Corinthians 2:8] And so too the Creed speaking of the only and first-begotten Lord Jesus Christ, “Very God of Very God, Being of one substance with the Father, and the Maker of all things,” affirms that He was born of the Virgin and crucified and afterwards buried. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 608, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter VII. Heretics usually cover their doctrines with a cloak of holy Scripture. (HTML)
... Salvation, therefore the Apostle must be made out to have denied God. And yet, if you wanted to make use of Apostolic witnesses, why did you rest contented with one, and pass over all the others in silence? and why did you not at once add this: “Paul, an Apostle not of men neither by man, but by Jesus Christ:” or this: “We speak wisdom among the perfect:” and presently: “Whom none,” says he, “of the princes of this world knew; for had they known, they would not have crucified the Lord of glory.”[1 Corinthians 2:8] Or this: “For in Him dwelleth all the fulness of the Godhead bodily.” And: “One Lord Jesus Christ through whom are all things.” Or do you partly agree, and partly disagree with the Apostle, and only receive him so far as in consequence of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 41, footnote 10 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian commonly called “the Tome.” (HTML)
CCEL Footnote 289 (In-Text, Margin)
... class="sc">God is said to have been crucified and buried, although it was not actually in His Divinity whereby the Only-begotten is co-eternal and con-substantial with the Father, but in His weak human nature that He suffered these things. And so it is that in the Creed also we all confess that the Only-begotten Son of God was crucified and buried, according to that saying of the Apostle: “for if they had known, they would never have crucified the Lord of glory[1 Corinthians 2:8].” But when our Lord and Saviour Himself would instruct His disciples’ faith by His questionings, He said, “Whom do men say that I, the Son of Man, am?” And when they had put on record the various opinions of other people, He ...