Early Church Fathers Scripture Index : Texts
1 Corinthians 11:12
There are 16 footnotes for this reference.
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 1, Volume 3, page 389, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 24 (HTML)
CCEL Footnote 1893 (In-Text, Margin)
... with deadly error? That on the side of souls it pertains unto Christ, on the side of bodies unto the devil? What to this saith the Teacher of the Gentiles in faith and truth? “Know ye not,” saith he, “that your bodies are members of Christ?” Of the sex of male and female what saith the son of perdition? That either sex is not of God, but of the devil. What to this saith the Vessel of Election? “As,” saith he, “the woman from out the man, so also the man through the woman: but all things of God.”[1 Corinthians 11:12] Of the flesh what saith the unclean spirit through the Manichæan? That it is an evil substance, and not the creation of God, but of an enemy. What to this saith the Holy Spirit through Paul? “For as the body is one,” saith he, “and hath many ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 100, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On Two Souls, Against the Manichæans. (HTML)
How Evil Men are of God, and Not of God. (HTML)
CCEL Footnote 203 (In-Text, Margin)
... whom are all things," and again from the same Apostle: "Of whom are all things, through whom are all things, in whom are all things, to Him be glory." I should have exhorted those men (if indeed I had found them men), that we should presume upon nothing as if we had found it out, but should rather inquire of the masters who would demonstrate the agreement and harmony of those passages that seem to be discordant. For when in one and the same Scriptural authority we read: "All things are of God,"[1 Corinthians 11:12] and elsewhere: "Ye are not of God," since it is wrong rashly to condemn books of Scripture, who would not have seen that a skilled teacher should be found who would know a solution of this problem, from whom assuredly if endowed with good ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 319, 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 explains the Manichæan denial that man was made by God as applying to the fleshly man not to the spiritual. Augustin elucidates the Apostle Paul’s contrasts between flesh and spirit so as to exclude the Manichæan view. (HTML)
CCEL Footnote 996 (In-Text, Margin)
... also quicken your mortal bodies by His Spirit dwelling in you." No one instructed in the Catholic doctrine but knows that it is in the body that some are male and some female, not in the spirit of the mind, in which we are renewed after the image of God. But elsewhere the apostle teaches that God is the Maker of both; for he says, "Neither is the woman without the man, nor the man without the woman, in the Lord; for as the woman is of the man, so is the man by the woman; but all things are of God."[1 Corinthians 11:11-12] The only reply given to this, by the perverse stupidity of those who are alienated from the life of God by the ignorance which is in them, on account of the blindness of their heart, is, that whatever pleases them in the apostolic writings is true, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 326, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Treatise on the Soul and Its Origin (HTML)
Augustin Did Not Venture to Define Anything About the Propagation of the Soul. (HTML)
CCEL Footnote 2380 (In-Text, Margin)
... respect of their soul and spirit, but also as regards their body? For the apostle’s statement, “We are His offspring,” this man supposes must not be referred to the body, but only to the soul and spirit. If, indeed, our human bodies are not of God, then that is false which the Scripture says: “For of Him are all things, through Him are all things, and in Him are all things.” Again, with reference to the same apostle’s statement, “For as the woman is of the man, so also is the man by the woman,”[1 Corinthians 11:12] let him explain to us what propagation he would choose to be meant in the process,—that of the soul, or of the body, or of both? But he will not allow that souls come by propagation: it remains, therefore, that, according to him and all who deny the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 326, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Treatise on the Soul and Its Origin (HTML)
Augustin Did Not Venture to Define Anything About the Propagation of the Soul. (HTML)
CCEL Footnote 2381 (In-Text, Margin)
... deny the propagation of souls, the apostle signified the masculine and feminine body only, when he said, “As the woman is of the man, so also is the man by the woman;” the woman having been made out of the man, in order that the man might afterwards, by the process of birth, come out of the woman. If, therefore, the apostle, when he said this, did not intend the soul and spirit also to be understood, but only the bodies of the two sexes, why does he immediately add, “But all things are of God,”[1 Corinthians 11:12] unless it be that bodies also are of God? For so runs his entire statement: “As the woman is of the man, so also is the man by the woman; but all things are of God.” Let, then, our disputant determine of what this is said. If of men’s bodies, then, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 143, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 5:22-24 (HTML)
CCEL Footnote 415 (In-Text, Margin)
... friend, but what? “Thy love to me was wonderful,” saith he, “passing the love of women.” (2 Sam. i. 26.) For indeed, in very deed, this love is more despotic than any despotism: for others indeed may be strong, but this passion is not only strong, but unfading. For there is a certain love deeply seated in our nature, which imperceptibly to ourselves knits together these bodies of ours. Thus even from the very beginning woman sprang from man, and afterwards from man and woman sprang both man and woman.[1 Corinthians 11:12] Perceivest thou the close bond and connection? And how that God suffered not a different kind of nature to enter in from without? And mark, how many providential arrangements He made. He permitted the man to marry his own sister; or rather not his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 74, footnote 6 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book II (HTML)
The Heresy of Macedonius. (HTML)
CCEL Footnote 453 (In-Text, Margin)
... nevertheless were at that time divided among themselves on account of Meletius, as I have before observed. Being therefore questioned by them, how they dared to affirm that the Son is unlike the Father, and has his existence from nothing, after having acknowledged him ‘God of God’ in their former creed? they endeavored to elude this objection by such fallacious subterfuges as these. ‘The expression, “ God of God, ”’ said they, ‘is to be understood in the same sense as the words of the apostle,[1 Corinthians 11:12] “ but all things of God. ” Wherefore the Son is of God, as being one of these all things: and it is for this reason the words “according to the Scriptures” are added in the draught of the creed.’ The author of this sophism was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 324, footnote 1 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Sozomen. (HTML)
Book IV (HTML)
The Partisans of Acacius again do not remain Quiet, but strive to abolish the Term “Consubstantial,” and to confirm the Heresy of Arius. (HTML)
CCEL Footnote 1356 (In-Text, Margin)
When those who maintained the Nicene doctrines demanded of the Acacians how they could say that the Son is dissimilar from the Father, and that He proceeded out of nothing, when it was affirmed in their own formulary that He is “God of God,” they replied that the Apostle Paul had declared that “All things are of God,”[1 Corinthians 11:12] and that the Son is included in the term “all things”; and that it was in this sense, and in accordance with the Sacred Scriptures, that the expressions in their formulary were to be understood. Such were the equivocations and sophistry to which they had recourse. At length, finding that they could advance no efficient argument to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 179, footnote 9 (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 Immutable. (HTML)
CCEL Footnote 1145 (In-Text, Margin)
“He uses the phrase ‘of whom’ instead of ‘through whom;’ as when Paul says ‘made of a woman.’ He clearly made this distinction for us in another place where he says that the being made of the man is proper to a woman, but to a man the being made by the woman, in the words ‘For as the woman is of the man so is the man by the woman.’[1 Corinthians 11:12] But with the object at once of pointing out the different use of these expressions, and of correcting obiter an error of certain men who supposed the body of the Lord to be spiritual, that he may shew how the God-bearing flesh was composed of human matter, he gives prominence to the more emphatic expression, for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 5, footnote 3 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That there is no distinction in the scriptural use of these syllables. (HTML)
CCEL Footnote 727 (In-Text, Margin)
... of the Spirit is in bondage to the pettiness of Paganism. On the contrary, we maintain that Scripture varies its expressions as occasion requires, according to the circumstances of the case. For instance, the phrase “ of which” does not always and absolutely, as they suppose, indicate the material, but it is more in accordance with the usage of Scripture to apply this term in the case of the Supreme Cause, as in the words “One God, of whom are all things,” and again, “All things of God.”[1 Corinthians 11:12] The word of truth has, however, frequently used this term in the case of the material, as when it says “Thou shalt make an ark of incorruptible wood;” and “Thou shalt make the candlestick of pure gold;” and “The first man is of the earth, earthy;” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 5, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That there is no distinction in the scriptural use of these syllables. (HTML)
CCEL Footnote 733 (In-Text, Margin)
... originally derived from heathen authorities, but here they have shewn no faithful accuracy of limitation. To the Son they have in conformity with the teaching of their masters given the title of instrument, and to the Spirit that of place, for they say in the Spirit, and through the Son. But when they apply “of whom” to God they no longer follow heathen example, but “go over, as they say, to apostolic usage, as it is said, “But of him are ye in Christ Jesus,” and “All things of God.”[1 Corinthians 11:12] What, then, is the result of this systematic discussion? There is one nature of Cause; another of Instrument; another of Place. So the Son is by nature distinct from the Father, as the tool from the craftsman; and the Spirit is distinct in so far as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 7, footnote 24 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 782 (In-Text, Margin)
... from God” says plainly “ through God.” Inversely Paul uses the term “ from whom” instead of “ through whom,” when he says “made from a woman” (A.V., “of” instead of “ through a woman”). And this he has plainly distinguished in another passage, where he says that it is proper to a woman to be made of the man, and to a man to be made through the woman, in the words “For as the woman is from [A.V., of] the man, even so is the man also through [A.V., by] the woman.”[1 Corinthians 11:12] Nevertheless in the passage in question the apostle, while illustrating the variety of usage, at the same time corrects obiter the error of those who supposed that the body of the Lord was a spiritual body, and, to shew that the God-bearing ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 29, footnote 2 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated. (HTML)
CCEL Footnote 1094 (In-Text, Margin)
46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be “of God;” not indeed in the sense in which “all things are of God,”[1 Corinthians 11:12] but in the sense of proceeding out of God, not by generation, like the Son, but as Breath of His mouth. But in no way is the “mouth” a member, nor the Spirit breath that is dissolved; but the word “mouth” is used so far as it can be appropriate to God, and the Spirit is a Substance having life, gifted with supreme power of sanctification. Thus the close relation is made plain, while the ...