Early Church Fathers Scripture Index : Texts
1 Corinthians 11:9
There are 5 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 445, footnote 6 (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)
Man the Image of the Creator, and Christ the Head of the Man. Spiritual Gifts. The Sevenfold Spirit Described by Isaiah. The Apostle and the Prophet Compared. Marcion Challenged to Produce Anything Like These Gifts of the Spirit Foretold in Prophecy in His God. (HTML)
... cover his head, forasmuch as he is the image of God.” Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, “Let us make man in our own image, after our likeness”), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore “ought the woman to have power over her head, because of the angels?” If it is because “she was created for the man,”[1 Corinthians 11:9] and taken out of the man, according to the Creator’s purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: “Because of the angels.” What angels? ...
Ante-Nicene Fathers, Volume 3, page 686, footnote 3 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Putting Off Cloaks. (HTML)
CCEL Footnote 8854 (In-Text, Margin)
... else of the apostles. For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles. As, e.g., it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer,[1 Corinthians 11:3-16] would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king’s ...
Ante-Nicene Fathers, Volume 3, page 687, footnote 6 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Women's Dress. (HTML)
CCEL Footnote 8871 (In-Text, Margin)
So far, however, as regards the dress of women, the variety of observance compels us—men of no consideration whatever—to treat, presumptuously indeed, after the most holy apostle,[1 Corinthians 11:1-16] except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair.
Ante-Nicene Fathers, Volume 4, page 22, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
II (HTML)
Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation. (HTML)
... or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough of some one else’s head, unclean perchance, guilty perchance and destined to hell. Nay, rather banish quite away from your “free” head all this slavery of ornamentation. In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you “be veiled.”[1 Corinthians 11:2-16] I believe (He does so) for fear the heads of some should be seen! And oh that in “that day” of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 364, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God's immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God's hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:--again, that unity is found in created ministrations, but all such ministrations are defective and dependent:--again, that He learned to create, yet could God's Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for (HTML)
30. First, the Son appears rather to have been for us brought to be, than we for Him; for we were not created for Him, but He is made for us; so that He owes thanks to us, not we to Him, as the woman to the man. ‘For the man,’ says Scripture, ‘was not created for the woman, but the woman for the man.’ Therefore, as ‘the man is the image and glory of God, and the woman the glory of the man[1 Corinthians 11:9],’ so we are made God’s image and to His glory; but the Son is our image, and exists for our glory. And we were brought into being that we might be; but God’s Word was made, as you must hold, not that He might be; but as an instrument for our need, so that not we from Him, but He is constituted from our ...