Early Church Fathers Scripture Index : Texts
1 Corinthians 15
There are 5 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 317, footnote 1 (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 983 (In-Text, Margin)
1. said: We are asked the reason for our denial that man is made by God. But we do not assert that man is in no sense made by God; we only ask in what sense, and when, and how. For, according to the apostle, there are two men, one of whom he calls sometimes the outer man, generally the earthy, sometimes, too, the old man: the other he calls the inner or heavenly or new man.[1 Corinthians 15] The question is, Which of these is made by God? For there are likewise two times of our nativity; one when nature brought us forth into this light, binding us in the bonds of flesh; and the other, when the truth regenerated us on our conversion from error and our entrance into the faith. It is this second ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 233, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXXVIII on Acts xvii. 16, 17. (HTML)
CCEL Footnote 870 (In-Text, Margin)
... said, He seemeth to be a setter forth of strange gods,” from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of—how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. “Of strange gods, because he preached unto them Jesus and the Resurrection:” for in fact they supposed “Anastasis” (the Resurrection) to be some deity, being accustomed to worship female divinities also.[1 Corinthians 15] “And having taken him, they brought him to the Areopagus” (v. 19)—not to punish, but in order to learn —“to the Areopagus” where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, “May we know what is this new ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 197, footnote 3 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 1:18-20 (HTML)
CCEL Footnote 560 (In-Text, Margin)
... remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith,[1 Corinthians 15] whilst the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 349, footnote 2 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on First Thessalonians. (HTML)
1 Thessalonians 4:9,10 (HTML)
CCEL Footnote 1001 (In-Text, Margin)
Here he proceeds now to start his discourse concerning the Resurrection. And why? Had he not discoursed with them upon that point?[1 Corinthians 15] Yes, but here he glances at some further mystery. What then is this? “That we that are alive,” he says, “that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep.” The discourse then of the Resurrection was sufficient to comfort him that was grieving. But that which is now said is sufficient also to make the Resurrection eminently worthy of credit. But first let us speak of what precedes, “But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 209, footnote 2 (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 Unconfounded. (HTML)
CCEL Footnote 1369 (In-Text, Margin)
“Wherefore not before the passion, but after the passion, the Lord stood in the midst of the disciples when the doors were shut, that thou mayest know that thy natural body after being sown is ‘raised a spiritual body,’[1 Corinthians 15] and that thou mayest not suppose the body that is raised to be a different body. When Thomas after the resurrection doubted, He shews him the prints of the nails, He shews him the marks of the spears. But had He not power to heal Himself after the resurrection too, when even before the resurrection He had healed all men? But by shewing the prints of the nails He shews that it is this ...