Early Church Fathers Scripture Index : Texts
1 Corinthians 2:16
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 358, 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 Latin of Rufinus: That the Scriptures are Divinely Inspired. (HTML)
... to exist only in the language of the prophets, seeing the prophetic style is allowed by all to abound in figures and enigmas, what do we find when we come to the Gospels? Is there not hidden there also an inner, namely a divine sense, which is revealed by that grace alone which he had received who said, “But we have the mind of Christ, that we might know the things freely given to us by God. Which things also we speak, not in the words which man’s wisdom teaches, but which the Spirit teacheth?”[1 Corinthians 2:16] And if one now were to read the revelations which were made to John, how amazed would he not be that there should be contained within them so great an amount of hidden, ineffable mysteries, in which it is clearly understood, even by those who cannot ...
Ante-Nicene Fathers, Volume 4, page 358, footnote 1 (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)
10. And what need is there to speak of the prophecies, which we all know to be filled with enigmas and dark sayings? And if we come to the Gospels, the exact understanding of these also, as being the mind of Christ, requires the grace that was given to him who said, “But we have the mind of Christ, that we might know the things freely given to us by God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Spirit teacheth.”[1 Corinthians 2:16] And who, on reading the revelations made to John, would not be amazed at the unspeakable mysteries therein concealed, and which are evident (even) to him who does not comprehend what is written? And to what person, skilful in investigating words, would the Epistles ...
Ante-Nicene Fathers, Volume 9, page 300, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Fourfold Gospel. John's the First Fruits of the Four. Qualifications Necessary for Interpreting It. (HTML)
... Christ lives in him; and if Christ lives in him, then it is said of him to Mary, “Behold thy son Christ.” What a mind, then, must we have to enable us to interpret in a worthy manner this work, though it be committed to the earthly treasure-house of common speech, of writing which any passer-by can read, and which can be heard when read aloud by any one who lends to it his bodily ears? What shall we say of this work? He who is accurately to apprehend what it contains should be able to say with truth,[1 Corinthians 2:16] “We have the mind of Christ, that we may know those things which are bestowed on us by God.” It is possible to quote one of Paul’s sayings in support of the contention that the whole of the New Testament is Gospel. He writes in a certain place: ...
Ante-Nicene Fathers, Volume 9, page 396, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Ass and the Colt are the Old and the New Testament. Spiritual Meaning of the Various Features of the Story. Differences Between John's Narrative and that of the Other Evangelists. (HTML)
Now to see into the real truth of these matters is the part of that true intelligence which is given to those who can say,[1 Corinthians 2:16] “But we have the mind of Christ that we may see those things which are freely given to us of God;” and doubtless it is beyond our powers. For neither is the ruling principle in our soul free from agitation, nor are our eyes such as those of the fair bride of Christ should be, of which the bridegroom says, “Thy eyes are doves,” signifying, perhaps, in a riddle, the observant power which dwells in the spiritual, because the Holy Spirit ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 185, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
Pelagius’ Answer Examined. (HTML)
CCEL Footnote 1616 (In-Text, Margin)
... paragraph, where we read: “For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came into me.” Now is it not clearer than light itself, how that this man, on duly considering the wretchedness of human frailty, did not dare to commit himself to his own direction, but prayed, and understanding was given to him, concerning which the apostle says: “But we have the understanding of the Lord;”[1 Corinthians 2:16] and called, and the Spirit of Wisdom entered into him? Now it is by this Spirit, and not by the strength of their own will, that they who are God’s children are governed and led.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 181, footnote 6 (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 VII. 1–13. (HTML)
CCEL Footnote 565 (In-Text, Margin)
... fulfillment in Christ. Whence the apostle says, “For all the promises of God are in Him yea;” that is, they are fulfilled in Him. Again he says in another place, “All happened to them in a figure; but they were written for our sakes, upon whom the end of the ages is come.” And he said elsewhere, “For Christ is the end of the law;” likewise in another place, “Let no man judge you in meat, or in drink, or in respect of an holy day, or of a new moon, or of Sabbath-days, which is a shadow of things to come.”[1 Corinthians 2:16-17] If, therefore, all these things were shadows of things to come, also the feast of tabernacles was a shadow of things to come. Let us examine, then, of what thing to come was this feast-day a shadow. I have explained what this feast of tabernacles ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 224, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2860 (In-Text, Margin)
96. Who is the man, whose heart has never been made to burn, as the Scriptures have been opened to him, with the pure words of God which have been tried in a furnace; who has not, by a triple inscription of them upon the breadth of his heart, attained the mind of Christ;[1 Corinthians 2:16] nor been admitted to the treasures which to most men remain hidden, secret, and dark, to gaze upon the riches therein? and become able to enrich others, comparing spiritual things with spiritual.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 443, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Letters of Saint Gregory Nazianzen. (HTML)
Letters on the Apollinarian Controversy. (HTML)
Against Apollinarius; The Second Letter to Cledonius. (HTML)
CCEL Footnote 4724 (In-Text, Margin)
Thus, then, they interpret wrongly the words, But we have the Mind of Christ,[1 Corinthians 2:16] and very absurdly, when they say that His Godhead is the mind of Christ, and not understanding the passage as we do, namely, that they who have purified their mind by the imitation of the mind which the Saviour took of us, and, as far as may be, have attained conformity with it, are said to have the mind of Christ; just as they might be testified to have the flesh of Christ who have trained their flesh, and in this respect have become of the same body and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 138, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter III. The same Unity may also be recognized from the fact that the Spirit is called Finger, and the Son Right Hand; for the understanding of divine things is assisted by the usage of human language. The tables of the law were written by this Finger, and they were afterwards broken, and the reason. Lastly, Christ wrote with the same Finger; yet we must not admit any inferiority in the Spirit from this bodily comparison. (HTML)
... things with spiritual; but that the natural man receiveth not the things which pertain to the Spirit of God. For he knew that he who compared divine with carnal things was amongst natural things, and not to be reckoned amongst spiritual men; “for they are foolishness,” he says, “unto him.” And so, because he knew that these questions would arise amongst natural men, foreseeing the future he says: “For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ.”[1 Corinthians 2:16]