Early Church Fathers Scripture Index : Texts
1 Corinthians 8:4
There are 15 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 110, footnote 18 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter IV.—Continuation. (HTML)
CCEL Footnote 1233 (In-Text, Margin)
... omit what concerned our Lord, but wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.” And concerning the incarnation: “The Word,” says [the Scripture], “became flesh, and dwelt among us.” And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” And those very apostles, who said “that there is one God,”[1 Corinthians 8:4] said also that “there is one Mediator between God and men.” Nor were they ashamed of the incarnation and the passion. For what says [one]? “The man Christ Jesus, who gave Himself” for the life and salvation of the world.
Ante-Nicene Fathers, Volume 1, page 420, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter VI—The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. (HTML)
CCEL Footnote 3353 (In-Text, Margin)
... For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: “We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him.”[1 Corinthians 8:4] For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. ...
Ante-Nicene Fathers, Volume 2, page 519, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, “but to us an idol is nothing in the world,”[1 Corinthians 8:4] since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, but ...
Ante-Nicene Fathers, Volume 3, page 85, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Shows, or De Spectaculis. (HTML)
Chapter XIII. (HTML)
CCEL Footnote 361 (In-Text, Margin)
We have, I think, faithfully carried out our plan of showing in how many different ways the sin of idolatry clings to the shows, in respect of their origins, their titles, their equipments, their places of celebration, their arts; and we may hold it as a thing beyond all doubt, that for us who have twice renounced all idols, they are utterly unsuitable. “Not that an idol is anything,”[1 Corinthians 8:4] as the apostle says, but that the homage they render is to demons, who are the real occupants of these consecrated images, whether of dead men or (as they think) of gods. On this account, therefore, because they have a common source—for their dead and their deities are one—we abstain from both ...
Ante-Nicene Fathers, Volume 3, page 444, footnote 2 (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)
... intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, “although there be that are called gods, whether in heaven or in earth,” the meaning of his words is clear—not as if there were gods in reality, but as if there were some who are called gods, without being truly so. He introduces his discussion about meats offered to idols with a statement concerning idols (themselves): “We know that an idol is nothing in the world.”[1 Corinthians 8:4] Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, “to us there is but one God, the ...
Ante-Nicene Fathers, Volume 4, page 649, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXIV (HTML)
... His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the first Epistle to the Corinthians, in which Paul treats of offerings to idols.[1 Corinthians 8:4] The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to ...
Ante-Nicene Fathers, Volume 5, page 650, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
On the Jewish Meats. (HTML)
Moreover, We Must Be Careful that No One Should Think that This Licence May Be Carried to Such an Extent as that He May Approach to Things Offered to Idols. (HTML)
CCEL Footnote 5339 (In-Text, Margin)
... degree that even he may approach to what has been offered to idols. For, as far as pertains to God’s creation, every creature is clean. But when it has been offered to demons, it is polluted so long as it is offered to the idols; and as soon as this is done, it belongs no longer to God, but to the idol. And when this creature is taken for food, it nourishes the person who so takes it for the demon, not for God, by making him a fellow-guest with the idol, not with Christ, as rightly do the Jews also.[1 Corinthians 8:4] And the meaning of these meats being perceived, and the counsel of the law being considered, and the kindness of the Gospel grace being known, and the rigour of temperance being observed, and the pollution of things offered to idols being rejected, ...
Ante-Nicene Fathers, Volume 7, page 379, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter VI.—Against False Teachers, and Food Offered to Idols (HTML)
CCEL Footnote 2439 (In-Text, Margin)
1. See that no one cause thee to err from this way of the Teaching, since apart from God it teacheth thee. 2. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able that do. 3. And concerning food, bear what thou art able; but against that which is sacrificed to idols[1 Corinthians 8:4] be exceedingly on thy guard; for it is the service of dead gods.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 78, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
Three Good Reasons for Abstaining from Certain Kinds of Food. (HTML)
CCEL Footnote 177 (In-Text, Margin)
... a stumbling-block to them that are weak. For if any man see one who has knowledge sit at meat in the idol’s temple, shall not his conscience being weak be emboldened to eat those things which are offered to idols; and through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh forever, lest I make my brother to offend."[1 Corinthians 8:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 11, 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 I. 1–5. (HTML)
CCEL Footnote 18 (In-Text, Margin)
... made,” so as not to imagine that “nothing” is something. For many, wrongly understanding “without Him was nothing made,” are wont to fancy that “nothing” is something. Sin, indeed, was not made by Him; and it is plain that sin is nothing, and men become nothing when they sin. An idol also was not made by the Word;—it has indeed a sort of human form, but man himself was made by the Word;—for the form of man in an idol was not made by the Word, and it is written, “We know that an idol is nothing.”[1 Corinthians 8:4] Therefore these things were not made by the Word; but whatever was made in the natural manner, whatever belongs to the creature, everything that is fixed in the sky, that shines from above, that flies under the heavens, and that moves in universal ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 477, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVII (HTML)
CCEL Footnote 4470 (In-Text, Margin)
... Some invisible deity, he replieth, who presideth over that image. By giving this account of their images, they seem to themselves able disputants, because they do not worship idols, and yet do worship devils. “The things,” brethren, saith the Apostle, “which the Gentiles sacrifice, they sacrifice unto devils, and not to God; we know that an idol is nothing: and that what the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils.”[1 Corinthians 8:4] Let them not therefore excuse themselves on this ground, that they are not devoted to insensate idols; they are rather devoted to devils, which is more dangerous. For if they were only worshipping idols, as they would not help them, so they would ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 628, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXVI (HTML)
CCEL Footnote 5679 (In-Text, Margin)
... called idols, a name we now use in Latin, they have eyes and see not, and all the other things which are said of them, because they are utterly without sense; wherefore they cannot be frightened, for nothing which has no sense can be frightened. How then can it be said of the Lord, “He is terrible above all gods, because the gods of the Gentiles are idols,” if the devils which may be terrified are not understood to be in these images. Whence also the Apostle says, “We know that an idol is nothing.”[1 Corinthians 8:4] This refers to its earthy senseless material. But that no one may think, that there is no living and sentient nature, which delights in the Gentile sacrifices, he adds, “But what the Gentiles sacrifice, they sacrifice to devils, and not to God: I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 204, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God,[1 Corinthians 8:4] and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.” The Lord, it is said, sent rain “from the Lord.” So also you may read in Genesis: “And God said,—and God made,” and, lower down, “And God made man in the image of God;” yet it was not two gods, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 227, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter III. Forasmuch as God is One, the Son of God is God, good and true. (HTML)
33. Yet what think ye, who deny the goodness and true Godhead of the Son of God, though it is written that there is no God but One?[1 Corinthians 8:4] For although there be gods so-called, would you reckon Christ amongst them which are called gods, but are not, seeing that eternity is of His Essence, and that beside Him there is none other that is good and true God, forasmuch as God is in Him; whilst it follows from the very nature of the Father, that after Him there is no other true God, because God is One, neither confounding [the Persons of] the Father and Son, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 290, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter III. To the objection of the Arians, that two Gods are introduced by a unity of substance, the answer is that a plurality of Gods is more likely to be inferred from diversity of substance. Further, their charge recoils upon themselves. Manifold diversity is the reason why two men cannot be said to be one man, though all men are called individually man, where a unity of nature is referred to. There is one nature alone in them, but there is wholly a unity in the Divine Persons. Therefore the Son is not to be severed from the Father, especially as they dare not deny that worship is due to Him. (HTML)
... words, saying: “For though there be that are called gods, whether in heaven or in earth.” Dost thou see, then, that those who are of different substances, and not of the verity of one nature, are called “gods”? But the Father and the Son, being of one substance, are not two Gods, but “One God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are all things.” “One God,” he says, “and one Lord Jesus;” and above: “One God, not two Gods;” and then: “One Lord, not two Lords.”[1 Corinthians 8:4]