Early Church Fathers Scripture Index : Texts
1 Corinthians 4:6
There are 8 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 186, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity. (HTML)
CCEL Footnote 1152 (In-Text, Margin)
... true, where, I ask, do we see it? Certainly not I in thee, nor thou in me, but both in the unchangeable truth itself, which is above our minds.” When, therefore, we may not contend about the very light of the Lord our God, why do we contend about the thoughts of. our neighbour, which we cannot so see as incommutable truth is seen; when, if Moses himself had appeared to us and said, “This I meant,” not so should we see it, but believe it? Let us not, then, “be puffed up for one against the other,”[1 Corinthians 4:6] above that which is written; let us love the Lord our God with all our heart, with all our soul, and with all our mind, and our neighbour as ourself. As to which two precepts of charity, unless we believe that Moses meant whatever in these books he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 597, footnote 3 (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 this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... in Christ; "yet am I not hereby justified, but He that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."[1 Corinthians 4:1-6] "Therefore let no man glory in men: for all things are yours; and ye are Christ’s; and Christ is God’s." Again I say, "Let no man glory in men;" nay, oftentimes I repeat it, "Let no man glory in men." If you perceive anything in us which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 503, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
The Purpose of the Apostle in These Words. (HTML)
CCEL Footnote 3455 (In-Text, Margin)
... After these and some other matters which are associated therewith, that same intention of his is carried on in the words: “And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, that ye might learn in us that no one of you should be puffed up for one against another above that which is written. For who maketh thee to differ? And what hast thou which thou hast not received? Now, if thou hast received it, why dost thou glory as if thou receivedst it not?”[1 Corinthians 4:6]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 141, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIV (HTML)
CCEL Footnote 1320 (In-Text, Margin)
2. The title then is not simply “To the sons of Korah,” but, “ For understanding, to the sons of Korah.” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me?” For “transferring us in a figure”[1 Corinthians 4:6] to what He was saying, and to His own Body (for we are also “His Body,” and He is our “Head”), He uttered from the Cross not His own cry, but ours. For God never “forsook” Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spake this: “My God, My God, why hast thou forsaken Me?” For there follows, “Far from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 237, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily Against Publishing the Errors of the Brethren, and Uttering Imprecations upon Enemies. (HTML)
Against Publishing the Errors of the Brethren. (HTML)
CCEL Footnote 775 (In-Text, Margin)
... himself nor Apollos were they who had rent the people in schism and divided the Church; but all the same he concealed the accusation, and just as by some masks, by hiding the countenances of the defendants by his own and Apollos’ names, he afforded them power to amend of that wickedness. And again, “Lest in some way after I have come God humble me, and I may have to mourn many of those who have before sinned, and have not repented over the uncleanness and lasciviousness which they had committed.”[1 Corinthians 4:6] See how here also he indefinitely mentions those who had sinned, in order that he might not, by openly bringing the accusation, render the soul of those who had sinned more shameless. Therefore, just as we administer our reproofs with so much ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 207, footnote 4 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. (HTML)
CCEL Footnote 1080 (In-Text, Margin)
... displayed what resembled gold, that I should only touch it and look on it. But I sang psalms against him, and he vanished away. Often they would beat me with stripes, and I repeated again and again, “Nothing shall separate me from the love of Christ,” and at this they rather fell to beating one another. Nor was it I that stayed them and destroyed their power, but it was the Lord, who said, “I beheld Satan as lightning fall from Heaven; ” but I, children, mindful of the Apostle’s words, transferred[1 Corinthians 4:6] this to myself, that you might learn not to faint in discipline, nor to fear the devil nor the delusions of the demons.’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 405, footnote 5 (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; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... Father alone, as Only Word and Wisdom; but we in the Son, and through Him in the Father. And thus speaking, He meant this only, ‘By Our unity may they also be so one with each other, as We are one in nature and truth; for otherwise they could not be one, except by learning unity in Us.’ And that ‘in Us’ has this signification, we may learn from Paul, who says, ‘These things I have in a figure transferred to myself and to Apollos, that ye may learn in us not to be puffed up above that is written[1 Corinthians 4:6].’ The words ‘in Us’ then, are not ‘in the Father,’ as the Son is in Him; but imply an example and image, instead of saying, ‘Let them learn of Us.’ For as Paul to the Corinthians, so is the oneness of the Son and the Father a pattern and lesson to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 12, footnote 16 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In how many ways “Through whom” is used; and in what sense “with whom” is more suitable. Explanation of how the Son receives a commandment, and how He is sent. (HTML)
CCEL Footnote 873 (In-Text, Margin)
... religion if in all that was and is from time to time perfected by Him, we both bear witness to the perfection of His power, and in no case put it asunder from the Father’s will. For instance, whenever the Lord is called the Way, we are carried on to a higher meaning, and not to that which is derived from the vulgar sense of the word. We understand by Way that advance to perfection which is made stage by stage, and in regular order, through the works of righteousness and “the illumination of knowledge;”[1 Corinthians 4:6] ever longing after what is before, and reaching forth unto those things which remain, until we shall have reached the blessed end, the knowledge of God, which the Lord through Himself bestows on them that have trusted in Him. For our Lord is an ...