Early Church Fathers Scripture Index : Texts
1 Corinthians 8:5
There are 20 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 333, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
The Title Christ Suitable as a Name of the Creator's Son, But Unsuited to Marcion's Christ. (HTML)
... other side to say in reply? If the name of Christ is as common with you as is the name of God—so that as the Son of both Gods may be fitly called Christ, so each of the Fathers may be called Lord—reason will certainly be opposed to this argument. For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,—as, for instance, even to idols. The apostle says: “For there be that are called gods, whether in heaven or in earth.”[1 Corinthians 8:5] The name of Christ, however, does not arise from nature, but from dispensation; and so becomes the proper name of Him to whom it accrues in consequence of the dispensation. Nor is it subject to be shared in by any other God, especially a rival, and ...
Ante-Nicene Fathers, Volume 3, page 444, footnote 1 (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 Prohibition of Meats and Drinks Withdrawn by the Creator.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)
... also send what suits the said brevity. No one makes provision for the time which is another’s. You degrade your god, O Marcion, when you make him circumscribed at all by the Creator’s time. Assuredly also, when (the apostle) rules that marriage should be “only in the Lord,” that no Christian should 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,”[1 Corinthians 8:5] 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): ...
Ante-Nicene Fathers, Volume 3, page 452, 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)
The Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies. (HTML)
If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be “gods many”[1 Corinthians 8:5]), yet “the blessed God,” (who is “the Father) of our Lord Jesus Christ,” will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself “blessed by all things,” as Daniel tells us. Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also ...
Ante-Nicene Fathers, Volume 3, page 479, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
Hermogenes Gives Divine Attributes to Matter, and So Makes Two Gods. (HTML)
CCEL Footnote 6173 (In-Text, Margin)
... by virtue of its privilege of having neither beginning nor end? Now, since this is the property of God, it will belong to God alone, whose property it is—of course on this ground, that if it can be ascribed to any other being, it will no longer be the property of God, but will belong, along with Him, to that being also to which it is ascribed. For “although there be that are called gods” in name, “whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things;”[1 Corinthians 8:5] whence the greater reason why, in our view, that which is the property of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being. Now, since ...
Ante-Nicene Fathers, Volume 4, page 157, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
40 God all things made;”[1 Corinthians 8:5] to whom he plainly owns
Ante-Nicene Fathers, Volume 4, page 509, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXIX (HTML)
... in the congregation of gods,” but of gods who are not worshipped by the nations, “for all the gods of the nations are idols.” We have read also, that “God, standing in the congregation of the gods, judgeth among the gods.” We know, moreover, that “though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.”[1 Corinthians 8:5-6] And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. “For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven,” and also ...
Ante-Nicene Fathers, Volume 4, page 642, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter IV (HTML)
... endureth for ever. Give thanks to the Lord of lords, for His mercy endureth for ever;” and in another, “God is King of kings, and Lord of lords.” For Scripture distinguishes between those gods which are such only in name and those which are truly gods, whether they are called by that name or not; and the same is true in regard to the use of the word “lords.” To this effect Paul says, “For though there be that are called gods, whether in heaven or in earth, as there are gods many, and lords many.”[1 Corinthians 8:5] But as the God of gods calls whom He pleases through Jesus to his inheritance, “from the east and from the west,” and the Christ of God thus shows His superiority to all rulers by entering into their several provinces, and summoning men out of them ...
Ante-Nicene Fathers, Volume 9, page 315, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... not a task for man, but transcends our nature. We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, “Thank ye the God of gods,” and “The God of gods hath spoken, and called the earth.” Now God, according to the Gospel, “is not the God of the dead but of the living.” Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says:[1 Corinthians 8:5] “As there are gods many and lords many,” and so we have spoken of these gods as really existing. Now there are, besides the gods of whom God is god, certain others, who are called thrones, and others called dominions, lordships, also, and powers in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 178, footnote 7 (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)
That the Name of Gods is Falsely Given to the Gods of the Gentiles, Though Scripture Applies It Both to the Holy Angels and Just Men. (HTML)
CCEL Footnote 368 (In-Text, Margin)
... called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God’s people, and to whom it is said, “I have said, Ye are gods, and all of you the children of the Most High.” Hence the saying of the apostle, “Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.”[1 Corinthians 8:5-6]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 46, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
Whether God the Trinity Indiscriminately Appeared to the Fathers, or Any One Person of the Trinity. The Appearing of God to Adam. Of the Same Appearance. The Vision to Abraham. (HTML)
... it was the Son who appeared to Abraham, because it is not written, God appeared to him, but “the Lord appeared to him.” For the Son seems to be called the Lord as though the name was appropriated to Him; as e.g. the apostle says, “For though there be that are called gods, whether in heaven or in earth, (as there be gods many and lords many,) but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.”[1 Corinthians 8:5-6] But since it is found that God the Father also is called Lord in many places,—for instance, “The Lord hath said unto me, Thou art my Son; this day have I begotten Thee;” and again, “The Lord said unto my Lord, Sit Thou at my right hand;” since also ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 628, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXVI (HTML)
CCEL Footnote 5682 (In-Text, Margin)
... which in Latin is Nuntii, that by the name of their function, not their substance, we may plainly understand that they would have us worship the God, whom they announce. The whole then of that question the Apostle has briefly expounded, when he says, “For though there be who are called gods, whether in heaven or in earth, as there are gods many and lords many; yet we have one God the Father, from whom are all, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.”[1 Corinthians 8:5-6]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 630, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXVI (HTML)
CCEL Footnote 5695 (In-Text, Margin)
... Gentiles too; and of this Food is said, “My Flesh is meat indeed.” “Give thanks unto the God of Heaven” (ver. 26). “Give thanks unto the Lord of lords” (ver. 27). For what he here says, “the God of Heaven,” I suppose that he meant to express in other words what He had before said, “the God of gods.” For what there he subjoined, he has here also repeated. “Give thanks unto the Lord of lords.” “But to us there is but one God,” etc., “and one Lord Jesus Christ, by whom are all things, and we by Him;”[1 Corinthians 8:5-6] to whom we confess that “His mercy endureth for ever.”
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 462, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XVI on Rom. ix. 1. (HTML)
CCEL Footnote 1467 (In-Text, Margin)
... promised to the Fathers. But they out of their own untreatable temper thrust the benefit away from them. And this is also the reason of his setting down such things as set forth God’s gift, not such as were encomiums upon them. For the adoption came of His grace, and so too the glory, and the promises, and the Law. After taking all these things then into consideration, and reflecting how earnest God along with His Son, had been for their salvation, he lifts up his voice aloud, and says, “Who is[1 Corinthians 8:5] blessed forever. Amen.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 320, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2097 (In-Text, Margin)
In reality and by nature it is the God of all, and His only-begotten Son and the Holy Spirit which are God. This is distinctly taught us by the admirable Paul in the words “For though there be that are called gods whether in heaven or in earth, as there are gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord by whom are all things and we by Him.”[1 Corinthians 8:5-6] And the Holy Spirit is called the Spirit of God and so also is the soul of man, for, it is written, “His breath goeth forth,” and “O ye spirits and souls of the righteous bless ye the Lord,” and the Psalmist David called the angels spirits. “Who maketh His angels spirits and His ministers ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 57, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1114 (In-Text, Margin)
For though there be that are called gods, whether in heaven or on earth[1 Corinthians 8:5-6] ; yet to us there is One God, the Father, of whom are all things, and we in Him; and One Lord Jesus Christ, through whom are all things, and we through Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 60, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1170 (In-Text, Margin)
... had said, “I have not neglected my command, I protest that I have told you; that if ye disregard it, the blame may not be on me, but on those who disregard it.” This then is the One Lord Jesus Christ, of whom the lesson just now read speaks: For though there be many that are called gods, whether in heaven or in earth, and so on, yet to us there is One God, the Father, of whom are all things, and we in Him; and One Lord, Jesus Christ, through whom are all things, and we through Him[1 Corinthians 8:5-6].
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 117, footnote 14 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1802 (In-Text, Margin)
... “only” are not predicated of God to mark distinction from the Son and the Holy Ghost, but to except the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was no strange god with them,” and “then the children of Israel did put away Baalim and Ashtaroth, and did serve the Lord only.” And so St. Paul, “For as there be gods many and lords many, but to us there is but one god, the Father, of whom are all things; and one Lord Jesus Christ by Whom are all things.”[1 Corinthians 8:5-6] Here we enquire why when he had said “one God” he was not content, for we have said that “one” and “only” when applied to God, indicate nature. Why did he add the word Father and make mention of Christ? Paul, a chosen vessel, did not, I imagine, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 54b, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning the Trisagium (“the Thrice Holy”). (HTML)
... we ascribe to the Son, without stripping the Father and the Holy Spirit of might: and the words “Holy and Immortal” we attribute to the Holy Spirit, without depriving the Father and the Son of immortality. For, indeed, we apply all the divine names simply and unconditionally to each of the subsistences in imitation of the divine Apostle’s words. But to us there is but one God, the Father, of Whom are all things, and we in Him: and one Lord Jesus Christ by Whom are all things, and we by Him[1 Corinthians 8:5] 20442044 23. This idea of these blasphemers Paul puts aside; for he said: “For though there be that are called gods, whether in heaven or in earth.”[1 Corinthians 8:5] He said not: “There be gods,” but “There be that are called gods.” But “Christ,” as it is written, “is the same yesterday and to-day.” “He is,” it says; that is, not only in name but also in truth. ... substance cannot be severed, even though it be not single, but one. By singleness I mean that which the Greeks call μονοτής. Singleness has to do with a person; unity with a nature. That those things which are of a different substance are wont to be called, not one alone, but many, though already proved on the testimony of the prophet, the Apostle himself has stated in so many words, saying: “For though there be that are called gods, whether in heaven or in earth.”[1 Corinthians 8:5] 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 ...Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 287, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter I. How impious the Arians are, in attacking that on which human happiness depends. John ever unites the Son with the Father, especially where he says: “That they may know Thee, the only true God, etc.” In that place, then, we must understand the words “true God” also of the Son; for it cannot be denied that He is God, and it cannot be said He is a false god, and least of all that He is God by appellation only. This last point being proved from the Apostle's words, we rightly confess that Christ is true God. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 290, footnote 7 (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)