Early Church Fathers Scripture Index : Texts
1 Corinthians 8:1
There are 21 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 30, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter XII.—The importance of knowledge to true spiritual life. (HTML)
CCEL Footnote 329 (In-Text, Margin)
... planted the tree of life in the midst of paradise, revealing through knowledge the way to life, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life,[1 Corinthians 8:1] declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not loving life. But he who combines knowledge ...
Ante-Nicene Fathers, Volume 1, page 397, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXVI.—“Knowledge puffeth up, but love edifieth.” (HTML)
CCEL Footnote 3200 (In-Text, Margin)
1. It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, “Knowledge puffeth up, but love edifieth:”[1 Corinthians 8:1] not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an ...
Ante-Nicene Fathers, Volume 2, page 312, footnote 17 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XI.—What is the Philosophy Which the Apostle Bids Us Shun? (HTML)
... kingdom of God is not in word.” It is not in that which is not true, but which is only probable according to opinion; but he said “in power,” for the truth alone is powerful. And again: “If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.” For truth is never mere opinion. But the “supposition of knowledge inflates,” and fills with pride; “but charity edifieth,” which deals not in supposition, but in truth. Whence it is said, “If any man loves, he is known.”[1 Corinthians 8:1-3]
Ante-Nicene Fathers, Volume 2, page 358, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All. (HTML)
But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, “puffeth up.”[1 Corinthians 8:1] But that knowledge, which is the scientific demonstration of what is delivered according to the true philosophy, is founded on faith. Now, we may say that it is that process of reason which, from what is admitted, procures faith in what is disputed. Now, faith being twofold—the faith of knowledge and that of opinion—nothing prevents us from calling demonstration twofold, the one resting on knowledge, the other on ...
Ante-Nicene Fathers, Volume 2, page 427, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XV.—On Avoiding Offence. (HTML)
“We know that we all have knowledge”—common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, “But knowledge (gnosis) is not in all,” being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, “lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed.”[1 Corinthians 8:1] Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,” as if equivalent to “asking questions,” they give a ridiculous interpretation. For the apostle says, “All other things buy out of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 114, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
He Rejoices that He Proceeded from Plato to the Holy Scriptures, and Not the Reverse. (HTML)
CCEL Footnote 564 (In-Text, Margin)
... Thou truly art, who art the same ever, varying neither in part nor motion; and that all other things are from Thee, on this most sure ground alone, that they are. Of these things was I indeed assured, yet too weak to enjoy Thee. I chattered as one well skilled; but had I not sought Thy way in Christ our Saviour, I would have proved not skilful, but ready to perish. For now, filled with my punishment, I had begun to desire to seem wise; yet mourned I not, but rather was puffed up with knowledge.[1 Corinthians 8:1] For where was that charity building upon the “foundation” of humility, “which is Jesus Christ”? Or, when would these books teach me it? Upon these, therefore, I believe, it was Thy pleasure that I should fall before I studied Thy Scriptures, that it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 316, footnote 4 (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 1854 (In-Text, Margin)
39. I beseech you therefore also, my dearly beloved, whether studying these or other writings, so to read and so to learn as to bear in mind what hath been most truly said, “Knowledge puffeth up, but charity edifieth;”[1 Corinthians 8:1] but charity vaunteth not itself, is not puffed up. Let knowledge therefore be used as a kind of scaffolding by which may be erected the building of charity, which shall endure for ever when knowledge faileth. Knowledge, if applied as a means to charity, is most useful; but apart from this high end, it has been proved not only superfluous, but even pernicious. I know, however, how holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 176, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of those who allege a distinction among demons, some being good and others evil. (HTML)
Of the Kind of Knowledge Which Puffs Up the Demons. (HTML)
CCEL Footnote 359 (In-Text, Margin)
However, the very origin of the name suggests something worthy of consideration, if we compare it with the divine books. They are called demons from a Greek word meaning knowledge. Now the apostle, speaking with the Holy Spirit, says, “Knowledge puffeth up, but charity buildeth up.”[1 Corinthians 8:1] And this can only be understood as meaning that without charity knowledge does no good, but inflates a man or magnifies him with an empty windiness. The demons, then, have knowledge without charity, and are thereby so inflated or proud, that they crave those divine honors and religious services which they know to be due to the true God, and still, as far ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 541, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
How Faulty Interpretations Can Be Emended. (HTML)
CCEL Footnote 1786 (In-Text, Margin)
20. And men are easily offended in a matter of this kind, just in proportion as they are weak; and they are weak just in proportion as they wish to seem learned, not in the knowledge of things which tend to edification, but in that of signs, by which it is hard not to be puffed up,[1 Corinthians 8:1] seeing that the knowledge of things even would often set up our neck, if it were not held down by the yoke of our Master. For how does it prevent our understanding it to have the following passage thus expressed: “ Quæ est terra in quo isti insidunt super eam, si bona est an nequam; et quæ sunt civitates, in quibus ipsi inhabitant in ipsis? ” And I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 555, footnote 1 (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 1825 (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.”[1 Corinthians 8:1] 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, 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 69, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
Preface. (HTML)
... He gives, has given heed to himself, and has found himself, and has learned that his own filthiness cannot mingle with His purity; and feels it sweet to weep and to entreat Him, that again and again He will have compassion, until he have put off all his wretchedness; and to pray confidently, as having already received of free gift the pledge of salvation through his only Saviour and Enlightener of man:—such an one, so acting, and so lamenting, knowledge does not puff up, because charity edifieth;[1 Corinthians 8:1] for he has preferred knowledge to knowledge, he has preferred to know his own weakness, rather than to know the walls of the world, the foundations of the earth, and the pinnacles of heaven. And by obtaining this knowledge, he has obtained also ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 161, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
The Image of the Beast in Man. (HTML)
... likeness of God, but his dishonor is the likeness of the beast, “Man being in honor abideth not: he is compared to the beasts that are foolish, and is made like to them.” By what path, then, could he pass so great a distance from the highest to the lowest, except through his own intermediate grade? For when he neglects the love of wisdom, which remains always after the same fashion, and lusts after knowledge by experiment upon things temporal and mutable, that knowledge puffeth up, it does not edify:[1 Corinthians 8:1] so the mind is overweighed and thrust out, as it were, by its own weight from blessedness; and learns by its own punishment, through that trial of its own intermediateness, what the difference is between the good it has abandoned and the bad to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 163, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
What is the Difference Between Wisdom and Knowledge. The Worship of God is the Love of Him. How the Intellectual Cognizance of Eternal Things Comes to Pass Through Wisdom. (HTML)
For knowledge also has its own good measure, if that in it which puffs up, or is wont to puff up, is conquered by love of eternal things, which does not puff up, but, as we know, edifieth.[1 Corinthians 8:1] Certainly without knowledge the virtues themselves, by which one lives rightly, cannot be possessed, by which this miserable life may be so governed, that we may attain to that eternal life which is truly blessed.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 217, footnote 5 (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 rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)
CCEL Footnote 563 (In-Text, Margin)
... holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, wrought death in me by that which is good." She at whom thou scoffest knows what this means; for she asks earnestly, and seeks humbly, and knocks meekly. She sees that no fault is found with the law, when it is said, "The letter killeth, but the spirit giveth life," any more than with knowledge, when it is said, "Knowledge puffeth up, but love edifieth."[1 Corinthians 8:1] The passage runs thus: "We know that we all have knowledge. Knowledge puffeth up, but love edifieth." The apostle certainly had no desire to be puffed up; but he had knowledge, because knowledge joined with love not only does not puff up, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 226, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
What True Grace Is, and Wherefore Given. Merits Do Not Precede Grace. (HTML)
CCEL Footnote 1857 (In-Text, Margin)
Now even Pelagius should frankly confess that this grace is plainly set forth in the inspired Scriptures; nor should he with shameless effrontery hide the fact that he has too long opposed it, but admit it with salutary regret; so that the holy Church may cease to be harassed by his stubborn persistence, and rather rejoice in his sincere conversion. Let him distinguish between knowledge and love, as they ought to be distinguished; because “knowledge puffeth up, but love edifieth.”[1 Corinthians 8:1] And then knowledge no longer puffeth up when love builds up. And inasmuch as each is the gift of God (although one is less, and the other greater), he must not extol our righteousness above the praise which is due to Him who justifies us, in such a way as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 421, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Pelagians Understand that the Law Itself is God’s Grace. (HTML)
CCEL Footnote 2802 (In-Text, Margin)
... of speaking, and by variety of words in all their arguments, they wish the law to be understood as “grace”—that, to wit, we may have from the Lord God the help of knowledge, whereby we may know those things which have to be done,—not the inspiration of love, that, when known, we may do them with a holy love, which is properly grace. For the knowledge of the law without love puffeth up, does not edify, according to the same apostle, who most openly says, “Knowledge puffeth up, but love edifieth.”[1 Corinthians 8:1] Which saying is like to that in which it is said, “The letter killeth, the spirit maketh alive.” For “Knowledge puffeth up,” corresponds to “The letter killeth:” and, “Love edifieth,” to “The spirit maketh alive;” because “the love of God is shed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 460, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Ignorance of the Pelagians in Maintaining that the Knowledge of the Law Comes from God, But that Love Comes from Ourselves. (HTML)
CCEL Footnote 3183 (In-Text, Margin)
... “But we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.” John says, “God is love.” And thus the Pelagians affirm that they actually have God Himself, not from God, but from their own selves! and although they allow that we have the knowledge of the law from God, they will yet have it that love is from our very selves. Nor do they listen to the apostle when he says, “Knowledge puffeth up, but love edifieth.”[1 Corinthians 8:1] Now what can be more absurd, nay, what more insane and more alien from the very sacredness of love itself, than to maintain that from God proceeds the knowledge which, apart from love, puffs us up, while the love which prevents the possibility of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 4, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter I (HTML)
CCEL Footnote 13 (In-Text, Margin)
... striving after temporal things, “All is vanity and presumption of spirit;” but presumption of spirit means audacity and pride: usually also the proud are said to have great spirits; and rightly, inasmuch as the wind also is called spirit. And hence it is written, “Fire, hail, snow, ice, spirit of tempest.” But, indeed, who does not know that the proud are spoken of as puffed up, as if swelled out with wind? And hence also that expression of the apostle, “Knowledge puffeth up, but charity edifieth.”[1 Corinthians 8:1] And “the poor in spirit” are rightly understood here, as meaning the humble and God-fearing, i.e. those who have not the spirit which puffeth up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 175, footnote 3 (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 VI. 60–72. (HTML)
CCEL Footnote 535 (In-Text, Margin)
... profiteth nothing, but only in the manner in which they understood it. They indeed understood the flesh, just as when cut to pieces in a carcass, or sold in the shambles; not as when it is quickened by the Spirit. Wherefore it is said that “the flesh profiteth nothing,” in the same manner as it is said that “knowledge puffeth up.” Then, ought we at once to hate knowledge? Far from it! And what means “Knowledge puffeth up”? Knowledge alone, without charity. Therefore he added, “but charity edifieth.”[1 Corinthians 8:1] Therefore add thou to knowledge charity, and knowledge will be profitable, not by itself, but through charity. So also here, “the flesh profiteth nothing,” only when alone. Let the Spirit be added to the flesh, as charity is added to knowledge, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 473, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John II. 12–17. (HTML)
CCEL Footnote 2104 (In-Text, Margin)
8. All these things, my brethren,—“because we have known That which is from the beginning, because we are strong, because we have known the Father,”—do all these, while they in a manner commend knowledge, not commend charity? If we have known, let us love: for knowledge without charity saveth not. “Knowledge puffeth up, charity edifieth.”[1 Corinthians 8:1] If ye have a mind to confess and not love, ye begin to be like the demons. The demons confessed the Son of God, and said, “What have we to do with Thee?” and were repulsed. Confess and embrace. For those feared for their iniquities; love ye Him that forgiveth your iniquities. But how can we love God, if we love the world? He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 571, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Teth. (HTML)
CCEL Footnote 5222 (In-Text, Margin)
... ferings for its sake. Thus is discipline healthfully added to sweetness. This discipline ought not to be desired, and prayed for, for a small measure of grace and goodness, that is, holy love; but for so great, as may not be extinguished by the weight of the chastening:…so much in fact as to enable him to endure with the utmost patience the discipline. In the third place is mentioned knowledge; since, if knowledge in its greatness outstrips the increase of love, it doth not edify, but “puffeth up.”[1 Corinthians 8:1] …