Early Church Fathers Scripture Index : Texts
1 Corinthians 5:7
There are 43 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 63, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Magnesians: Shorter and Longer Versions (HTML)
Chapter X.—Beware of Judaizing. (HTML)
CCEL Footnote 701 (In-Text, Margin)
... worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.” This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,” when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,[1 Corinthians 5:7] and be ye changed into the new leaven of grace. Abide in Christ, that the stranger may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where ...
Ante-Nicene Fathers, Volume 2, page 401, footnote 13 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2654 (In-Text, Margin)
... sanguinum participes, thesauros malorum sibi recondunt;” hoc est, sibi affectantes immunditiam, et proximos similia docentes, bellatores, percussores caudis suis, ait propheta, quas quidem Græci κέρκους appellant. Fuerint autem ii, quos significat prophetia, libidinosi intemperantes, qui sunt caudis suis pugnaces, tenebrarum “irreque filii,” erede polluti, manus sibi afferentes, et homicidæ propinquorum. “Expurgate ergo vetus fermentum, ut sitis novo conspersio,”[1 Corinthians 5:7] nobis exclamat Apostolus. Et rursus, propter quosdam ejusmodi homines indignans, præcipit, “Ne conversari quidem, si quis frater nominetur vel fornicator, vel avarus, vel idololatra, vel maledicus, vel ebriosus, vel raptor; cum eo, qui est talis, ne ...
Ante-Nicene Fathers, Volume 2, page 460, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith. (HTML)
... For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, “It is those that sacrifice not a sow, but some great and difficult sacrifice,” who ought to inquire respecting God. And the apostle writes, “Christ our passover was sacrificed for us;”[1 Corinthians 5:7] —a sacrifice hard to procure, in truth, the Son of God consecrated for us.
Ante-Nicene Fathers, Volume 2, page 514, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVI.—Gnostic Exposition of the Decalogue. (HTML)
... they were created in the day that God made heaven and earth.” For the expression “when they were created” intimates an indefinite and dateless production. But the expression “in the day that God made,” that is, in and by which God made “all things,” and “without which not even one thing was made,” points out the activity exerted by the Son. As David says, “This is the day which the Lord hath made; let us be glad and rejoice in it;” that is, in consequence of the knowledge[1 Corinthians 5:7] imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day.
Ante-Nicene Fathers, Volume 2, page 545, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things. (HTML)
The same holds of pleasure. For it is the highest achievement for one who has had trial of it, afterwards to abstain. For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord’s day,[1 Corinthians 5:7-8] when he abandons an evil disposition, and assumes that of the Gnostic, glorifying the Lord’s resurrection in himself. Further, also, when he has received the comprehension of scientific speculation, he deems that he sees the Lord, directing his eyes towards things invisible, although he seems to look on what he does not wish to look on; chastising the faculty ...
Ante-Nicene Fathers, Volume 3, page 167, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)
CCEL Footnote 1363 (In-Text, Margin)
... thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;” and added that “it was the passover of the Lord,” that is, the passion of Christ. Which prediction was thus also fulfilled, that “on the first day of unleavened bread” you slew Christ;[1 Corinthians 5:7] and (that the prophecies might be fulfilled) the day hasted to make an “eventide,”—that is, to cause darkness, which was made at mid-day; and thus “your festive days God converted into grief, and your canticles into lamentation.” For after the ...
Ante-Nicene Fathers, Volume 3, page 443, footnote 9 (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)
St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. (HTML)
... the herald of an avenging God. It does not matter that he also said, “For the destruction of the flesh, that the spirit may be saved in the day of the Lord,” since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade “the wicked person be put away from the midst of them,” he only mentioned what is a very frequently recurring sentence of the Creator. “Purge out the old leaven, that ye may be a new lump, as ye are unleavened.”[1 Corinthians 5:7] The unleavened bread was therefore, in the Creator’s ordinance, a figure of us (Christians). “For even Christ our passover is sacrificed for us.” But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood ...
Ante-Nicene Fathers, Volume 3, page 443, footnote 10 (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)
St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. (HTML)
... the Lord,” since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade “the wicked person be put away from the midst of them,” he only mentioned what is a very frequently recurring sentence of the Creator. “Purge out the old leaven, that ye may be a new lump, as ye are unleavened.” The unleavened bread was therefore, in the Creator’s ordinance, a figure of us (Christians). “For even Christ our passover is sacrificed for us.”[1 Corinthians 5:7] But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless ...
Ante-Nicene Fathers, Volume 4, page 147, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Old and New Laws. (HTML)
What power, the paschal image[1 Corinthians 5:6-9] has; ye thus
Ante-Nicene Fathers, Volume 5, page 123, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
The Quartodecimans. (HTML)
... for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: “For I testify to every man that is circumcised, that he is a debtor to keep the whole law.” In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.[1 Corinthians 5:7-8]
Ante-Nicene Fathers, Volume 5, page 152, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book X. (HTML)
The Doctrine of the Truth Continued. (HTML)
... conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself—He that had spoken— corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man[1 Corinthians 5:7] by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an ...
Ante-Nicene Fathers, Volume 5, page 238, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Fragments of Discourses or Homilies. (HTML)
And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, “Even Christ,” who is God, “our passover was sacrificed for us.”[1 Corinthians 5:7] And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.
Ante-Nicene Fathers, Volume 5, page 434, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Dress of Virgins. (HTML)
CCEL Footnote 3203 (In-Text, Margin)
16. The voice of the warning apostle is, “Purge out the old leaven, that ye may be a new lump, as ye are unleavened; for even Christ our passover is sacrificed. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”[1 Corinthians 5:7] But are sincerity and truth preserved, when what is sincere is polluted by adulterous colours, and what is true is changed into a lie by the deceitful dyes of medicaments? Your Lord says, “Thou canst not make one hair white or black;” and you, in order to overcome the word of your Lord, will be more mighty than He, and stain your hair ...
Ante-Nicene Fathers, Volume 5, page 536, footnote 17 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever.” Also in the first Epistle of Paul to the Corinthians: “Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth.”[1 Corinthians 5:7-8]
Ante-Nicene Fathers, Volume 6, page 226, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter IL. (HTML)
CCEL Footnote 2051 (In-Text, Margin)
... For just as all the law and the prophets are summed up in two words, so also all our hope is made to depend on the birth by the blessed Mary. Give me therefore an answer to these several questions which I shall address to you. How shall we get rid of these many words of the apostle, so important and so precise, which are expressed in terms like the following: “But when the good pleasure of God was with us, He sent His Son, made of a woman;” and again, “Christ our passover is sacrificed for us;”[1 Corinthians 5:7] and once more, “God hath both raised up the Lord, and will raise up us together with Him by His own power?” And there are many other passages of a similar import; as, for example, this which follows: “How say some among you, that there is no ...
Ante-Nicene Fathers, Volume 6, page 282, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Peter of Alexandria. (HTML)
Fragments from the Writings of Peter. (HTML)
That Up to the Time of the Destruction of Jerusalem, the Jews Rightly Appointed the Fourteenth Day of the First Lunar Month. (HTML)
CCEL Footnote 2378 (In-Text, Margin)
... remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.” On that day, therefore, on which the Jews were about to eat the Passover in the evening, our Lord and Saviour Jesus Christ was crucified, being made the victim to those who were about to partake by faith of the mystery concerning Him, according to what is written by the blessed Paul: “For even Christ our Passover is sacrificed for us;”[1 Corinthians 5:7] and not as some who, carried along by ignorance, confidently affirm that after He had eaten the Passover, He was betrayed; which we neither learn from the holy evangelists, nor has any of the blessed apostles handed it down to us. At the time, ...
Ante-Nicene Fathers, Volume 8, page 773, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Polycrates, Bishop of Ephesus. (HTML)
CCEL Footnote 3770 (In-Text, Margin)
... and he presided over the church of Ephesus, in which the traditions of St. John were yet fresh in men’s minds at the date of his birth. He had doubtless known Polycarp, and Irenæus also. He seems to have presided over a synod of Asiatic bishops (196) which came together to consider this matter of the Paschal feast. It is surely noteworthy that nobody doubted that it was kept by a Christian and Apostolic ordinance. So St. Paul argues from its Christian observance, in his rebuke of the Corinthians.[1 Corinthians 5:7-8] They were keeping it “unleavened” ceremonially, and he urges a spiritual unleavening as more important. The Christian hallowing of Pentecost connects with the Paschal argument. The Christian Sabbath hinges on these points.
Ante-Nicene Fathers, Volume 9, page 388, footnote 9 (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)
Why the Passover is Said to Be that of the “Jews.” Its Institution: and the Distinction Between “Feasts of the Lord” And Feasts Not So Spoken of. (HTML)
... law is given regarding them, they are called feasts of the Lord. Now of these feasts passover is one, which in the passage before us is said to be that not of the Lord, but of the Jews. In another passage, too, we find it said, “These are the feasts of the Lord, which ye shall call chosen, holy.” From the mouth of the Lord Himself, then, we see that there is no gainsaying our statement on this point. Some one, no doubt, will ask about the words of the Apostle, where he writes to the Corinthians:[1 Corinthians 5:7] “For our Passover also was sacrificed for us, namely, Christ;” he does not say, “The Passover of the Lord was sacrificed, even Christ.” To this we must say, either that the Apostle simply calls the passover our passover because it was sacrificed for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 116, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
He, Now Given to Divine Things, and Yet Entangled by the Lusts of Love, Consults Simplicianus in Reference to the Renewing of His Mind. (HTML)
CCEL Footnote 592 (In-Text, Margin)
... great and wonderful is His name.” Thy words had stuck fast into my breast, and I was hedged round about by Thee on every side. Of Thy eternal life I was now certain, although I had seen it “through a glass darkly.” Yet I no longer doubted that there was an incorruptible substance, from which was derived all other substance; nor did I now desire to be more certain of Thee, but more stedfast in Thee. As for my temporal life, all things were uncertain, and my heart had to be purged from the old leaven.[1 Corinthians 5:7] The “Way,” the Saviour Himself, was pleasant unto me, but as yet I disliked to pass through its straightness. And Thou didst put into my mind, and it seemed good in my eyes, to go unto Simplicianus, who appeared to me a faithful servant of Thine, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 304, footnote 20 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1753 (In-Text, Margin)
5. This renewal, therefore, of our life is a kind of transition from death to life which is made first by faith, so that we rejoice in hope and are patient in tribulation, while still “our outward man perisheth, but the inward man is renewed day by day.” It is because of this beginning of a new life, because of the new man which we are commanded to put on, putting off the old man, “purging out the old leaven, that we may be a new lump, because Christ our passover is sacrificed for us;”[1 Corinthians 5:7] it is, I say, because of this newness of life in us, that the first of the months of the year has been appointed as the season of this solemnity. This very name is given to it, the month Abib, or beginning of months. Again, the resurrection of the Lord ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 555, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
What Kind of Spirit is Required for the Study of Holy Scripture. (HTML)
CCEL Footnote 1826 (In-Text, Margin)
62. But when the student of the Holy Scriptures, prepared in the way I have indicated, shall enter upon his investigations, let him constantly meditate upon that saying of the apostle’s, “Knowledge puffeth up, but charity edifieth.” For so he will feel that, whatever may be the riches he brings with him out of Egypt, yet unless he has kept the passover, he cannot be safe. Now Christ is our passover sacrificed for us,[1 Corinthians 5:7] and there is nothing the sacrifice of Christ more clearly teaches us than the call which He himself addresses to those whom He sees toiling in Egypt under Pharaoh: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 592, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
Examples of the Various Styles, Drawn from the Teachers of the Church, Especially Ambrose and Cyprian. (HTML)
CCEL Footnote 2003 (In-Text, Margin)
... thyself worse than an adulteress. The fact that thou considerest thyself adorned and beautified by such arts is an impeachment of God’s handiwork, and a violation of truth. Listen to the warning voice of the apostle: ‘Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.’[1 Corinthians 5:7-8] Now can sincerity and truth continue to exist when what is sincere is polluted, and what is true is changed by meretricious coloring and the deceptions of quackery into a lie? Thy Lord says, ‘Thou canst not make one hair white or black;’ and dost ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 243, 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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 684 (In-Text, Margin)
... it would be improper for a Christian to offer such sacrifices, now that what was thus prefigured has been fulfilled in Christ’s offering of His own body and blood. When you ask why a Christian does not keep the feast of unleavened bread as the Jews did, if Christ came not to destroy the law, but to fulfill it, I reply, that a Christian does not keep this feast precisely because what was thus prefigured is fulfilled in Christ, who leads us to a new life by purging out the leaven of the old life.[1 Corinthians 5:7] When you ask why a Christian does not keep the feast of the paschal lamb, if Christ came not to destroy the law, but to fulfill it, my reply is, that he does not keep it precisely because what was thus prefigured has been fulfilled in the sufferings ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 299, footnote 7 (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 XIII. 1–5. (HTML)
CCEL Footnote 1125 (In-Text, Margin)
... In order, doubtless, that they also, through that love of His, might pass from this world where they now were, to their Head who had passed hence before them. For what mean these words, “to the end,” but just to Christ? “For Christ is the end of the law,” says the apostle, “for righteousness to every one that believeth.” The end that consummates, not that consumes; the end whereto we attain, not wherein we perish. Exactly thus are we to understand the passage, “Christ our passover is sacrificed.”[1 Corinthians 5:7] He is our end; into Him do we pass. For I see that these gospel words may also be taken in a kind of human sense, that Christ loved His own even unto death, so that this may be the meaning of “He loved them unto the end.” This meaning is human, not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 428, footnote 4 (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 XIX. 17–22. (HTML)
CCEL Footnote 1866 (In-Text, Margin)
... because John says not, And it was about the sixth hour of the day, or about the sixth hour, but says, “And it was the parasceve of the passover, about the sixth hour” (ver. 14). And parasceve is in Latin præparatio (preparation); but the Jews are fonder of using the Greek words in observances of this sort, even those of them who speak Latin rather than Greek. It was therefore the preparation of the passover. But “our passover, Christ,” as the apostle says, “has been sacrificed;”[1 Corinthians 5:7] and if we reckon the preparation of this passover from the ninth hour of the night (for then the chief priests seem to have given their verdict for the sacrifice of the Lord, when they said, “He is guilty of death,” and when the hearing of His case ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 435, footnote 2 (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 XIX. 31–42, and XX. 1-9. (HTML)
CCEL Footnote 1916 (In-Text, Margin)
... testimonies from the Scriptures for each of the things which he has recorded as having been done. For to the words, “But when they came to Jesus, and saw that He was dead already, they brake not His legs,” belongeth the testimony, “A bone of Him ye shall not break:” an injunction which was laid upon those who were commanded to celebrate the passover by the sacrifice of a sheep in the old law, which went before as a shadow of the passion of Christ. Whence “our passover has been offered, even Christ,”[1 Corinthians 5:7] of whom the prophet Isaiah also had predicted, “He shall be led as a lamb to the slaughter.” In like manner to the words which he subjoined, “But one of the soldiers laid open His side with a spear,” belongeth the other testimony, “They shall look ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 124, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1131 (In-Text, Margin)
... have already received! There has remained to them a certain thing for them to celebrate; that they might not remain altogether without a sign.…In such a case then are they; like Cain with his mark. The sacrifices, however, which used to be performed there, have been put away; and that which remained unto them for a sign like that of Cain, hath by this time been fulfilled; and they know it not. They slay the Lamb; they eat the unleavened bread. “Christ has been sacrificed for us, as our Passover.”[1 Corinthians 5:7] Lo, in the sacrifice of Christ, I recognise the Lamb that was slain! What of the unleavened bread? “Therefore,” says he, “let us keep the feast; not with old leaven, neither with the leaven of wickedness” (he shows what is meant by “old;” it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 202, footnote 5 (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 1314 (In-Text, Margin)
“Wherefore three seasons of the year typified the Saviour Himself that He might fulfil the mysteries predicted about Him. In the Passover, that He might shew Himself as the sheep doomed to be sacrificed and shew a true Passover as says the Apostle, ‘Christ, God,[1 Corinthians 5:7] our Passover was sacrificed for us.’ At Pentecost that He might announce the kingdom of heaven ascending Himself first into heaven and offering to God man as a gift.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 512, footnote 6 (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 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii. (HTML)
Now some have related the wonderful signs performed by our Saviour, and preached His eternal Godhead. And others have written of His being born in the flesh of the Virgin, and have proclaimed the festival of the holy passover, saying, ‘Christ our Passover is sacrificed[1 Corinthians 5:7];’ so that we, individually and collectively, and all the churches in the world may remember, as it is written, ‘That Christ rose from the dead, of the seed of David, according to the Gospel.’ And let us not forget that which Paul delivered, declaring it to the Corinthians; I mean His resurrection, whereby ‘He destroyed him that had the power of death, that is, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 513, 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 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
... observers of days, knowing that the Apostle reproves those who do so, in those words which he spake; ‘Ye observe days, and months, and times, and years.’ But rather do we consider the day solemn because of the feast; so that all of us, who serve God in every place, may together in our prayers be well-pleasing to God. For the blessed Paul, announcing the nearness of gladness like this, did not announce days, but the Lord, for whose sake we keep the feast, saying, ‘Christ, our Passover, is sacrificed[1 Corinthians 5:7];’ so that we all, contemplating the eternity of the Word, may draw near to do Him service.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 520, footnote 4 (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 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)
2. For the feast is not on account of the days; but for the Lord’s sake, who then suffered for us, we celebrate it, for ‘our Passover Christ, is sacrificed[1 Corinthians 5:7].’ Even as Moses, when teaching Israel not to consider the feast as pertaining to the days, but to the Lord, said, ‘It is the Lord’s Passover.’ To the Jews, when they thought they were keeping the Passover, because they persecuted the Lord, the feast was useless; since it no longer bore the name of the Lord, even according to their own testimony. It was not the Passover of the Lord, but that of the Jews. The Passover ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 524, footnote 21 (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 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
... death, and therefore praised God, saying, ‘Those who are in hades cannot praise Thee; the dead cannot bless Thee; but the living shall bless Thee, as I also do.’ For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles, nor of those who are yet Jews in the flesh; but of those who acknowledge the truth in Christ, as he declares who was sent to proclaim such a feast; ‘Our Passover, Christ, is sacrificed[1 Corinthians 5:7].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 528, footnote 3 (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 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast[1 Corinthians 5:7], Who is also the Bestower of the Spirit, brings us together in mind, in harmony, and in the bond of peace. For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two or three are gathered together in His name, He is in the midst of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 531, footnote 11 (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 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... Father, at last became incarnate for our sakes, that He might offer Himself to the Father in our stead, and redeem us through His oblation and sacrifice. This is He Who once brought the people of old time out of Egypt; but Who afterwards redeemed all of us, or rather the whole race of men, from death, and brought them up from the grave. This is He Who in old time was sacrificed as a lamb, He being signified in the lamb; but Who afterwards was slain for us, for ‘Christ our Passover is sacrificed[1 Corinthians 5:7].’ This is He Who delivered us from the snare of the hunters, from the opponents of Christ, I say, and from the schismatics, and again rescued us His Church. And because we were then victims of deceit, He has now delivered us by His own self.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 541, footnote 9 (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 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii, xxiv Pharmuthi; Æra Dioclet. 57. (HTML)
... that dreamer of dreams. For the Lord your God trieth you, that He may know whether you will love the Lord your God with all your heart.’ So we, when we are tried by these things, will not separate ourselves from the love of God. But let us now keep the feast, my beloved, not as introducing a day of suffering, but of joy in Christ, by Whom we are fed every day. Let us be mindful of Him Who was sacrificed in the days of the Passover; for we celebrate this, because Christ the Passover was sacrificed[1 Corinthians 5:7]. He Who once brought His people out of Egypt, and hath now abolished death, and him that had the power of death, that is the devil, will likewise now turn him to shame, and again grant aid to those who are troubled, and cry unto God day and night.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 542, footnote 2 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... those who wish to celebrate it. For the Word is near, Who is all things on our behalf, even our Lord Jesus Christ, Who, having promised that His habitation with us should be perpetual, in virtue thereof cried, saying, ‘Lo, I am with you all the days of the world.’ For as He is the Shepherd, and the High Priest, and the Way and the Door, and everything at once to us, so again, He is shewn to us as the Feast, and the Holy day, according to the blessed Apostle; ‘Our Passover, Christ, is sacrificed[1 Corinthians 5:7].’ He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, ‘My Joy, deliver me from those who surround me;’ this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, whereto a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 543, footnote 11 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
5. Therefore let us also, when we come to the feast, no longer come as to old shadows, for they are accomplished, neither as to common feasts, but let us hasten as to the Lord, Who is Himself the feast[1 Corinthians 5:7], not looking upon it as an indulgence and delight of the belly, but as a manifestation of virtue. For the feasts of the heathen are full of greediness, and utter indolence, since they consider they celebrate a feast when they are idle; and they work the works of perdition when they feast. But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 544, footnote 7 (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)
... more especially now, when it brings thanksgiving to the Lord, in the Apostle’s words, because He hath brought us from a distance, and granted us again to send openly to you, as usual, the Festal Letters. For this is the season of the feast, my brethren, and it is near; being not now proclaimed by trumpets, as the history records, but being made known and brought near to us by the Saviour, Who suffered on our behalf and rose again, even as Paul preached, saying, ‘Our Passover, Christ, is sacrificed[1 Corinthians 5:7].’ Henceforth the feast of the Passover is ours, not that of a stranger, nor is it any longer of the Jews. For the time of shadows is abolished, and those former things have ceased, and now the month of new things is at hand, in which every man ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 342, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XV. Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming “with a rod or in the spirit of meekness.”One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church's meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians. (HTML)
81. This is Paul’s meaning which the words make more obscure. Let us consider the exact words of the Apostle: “Purge out,” says he, “the old leaven, that ye may be a new lump, even as ye are unleavened.”[1 Corinthians 5:7] Either that the whole Church takes up the burden of the sinner, with whom she has to suffer in weeping and prayer and pain, and, as it were, covers herself with his leaven, in order that by means of all that which is to be done away in the individual doing penance may be purged by a kind of contribution and commixture of compassion and mercy offered with manly vigor. Or one may understand it as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 343, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XV. Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming “with a rod or in the spirit of meekness.”One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church's meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians. (HTML)
83. Now this comparison seems to be not unfitly brought forward in this place, since the kingdom of heaven is redemption from sin, and therefore we all, both bad and good, are mingled with the meal of the Church that we all may be a new lump. But that no one may be afraid that an admixture of evil leaven might injure the lump, the Apostle said: “That ye may be a new lump, even as ye are unleavened;”[1 Corinthians 5:7] that is to say, This mixture will render you again such, as in the pure integrity of your innocence. If we thus have compassion, we are not stained with the sins of others, but we gain the restoration of another to the increase of our own grace, so that our integrity remains as it was. And ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 343, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XV. Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming “with a rod or in the spirit of meekness.”One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church's meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians. (HTML)
... may be afraid that an admixture of evil leaven might injure the lump, the Apostle said: “That ye may be a new lump, even as ye are unleavened;” that is to say, This mixture will render you again such, as in the pure integrity of your innocence. If we thus have compassion, we are not stained with the sins of others, but we gain the restoration of another to the increase of our own grace, so that our integrity remains as it was. And therefore he adds: “For Christ our Passover is sacrificed for us; ”[1 Corinthians 5:7] that is, the Passion of the Lord profited all, and gave redemption to sinners who repented of the sins they had committed.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 347, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book II. (HTML)
Chapter III. Explanation of the parable of the Prodigal Son, in which St. Ambrose applies it to refute the teaching of the Novatians, proving that reconciliation ought not to be refused to the greatest offender upon suitable proof of repentance. (HTML)
... brought forth, which is the marriage garment, which if any one have not, he is shut out from the marriage feast; places the ring on his hand, which is the pledge of faith and the seal of the Holy Spirit; orders the shoes to be brought out, for he who is about to celebrate the Lord’s Passover, about to feast on the Lamb, ought to have his feet protected against all attacks of spiritual wild beasts and the bite of the serpent; bids the calf to be slain, for “Christ our Passover hath been sacrificed.”[1 Corinthians 5:7] For as often as we receive the Blood of the Lord, we proclaim the death of the Lord. As, then, He was once slain for all, so whensoever forgiveness of sins is granted, we receive the Sacrament of His Body, that through His Blood there may be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 172, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VIII.: on Wednesday in Holy Week. (HTML)
CCEL Footnote 1018 (In-Text, Margin)
... share His sufferings, as the Apostle says, “if we suffer with Him, we shall also reign with Him ”; so that no Hebrew nor Israelite, but a stranger, was substituted for the Saviour in His most holy degradation. For by this transference the propitiation of the spotless Lamb and the fulfilment of all mysteries passed from the circumcision to the uncircumcision, from the sons according to the flesh to the sons according to the spirit: since as the Apostle says, “Christ our Passover is sacrificed for us[1 Corinthians 5:7],” Who offering Himself to the Father a new and true sacrifice of reconciliation, was crucified not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but outside, ...