Early Church Fathers Scripture Index : Texts
1 Corinthians 15:21
There are 31 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 455, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XXII.—Christ assumed actual flesh, conceived and born of the Virgin. (HTML)
CCEL Footnote 3755 (In-Text, Margin)
... first which has been cancelled. For this reason did the Lord declare that the first should in truth be last, and the last first. And the prophet, too, indicates the same, saying, “instead of fathers, children have been born unto thee.” For the Lord, having been born “the First-begotten of the dead,” and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die.[1 Corinthians 15:20-22] Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve’s disobedience was loosed by ...
Ante-Nicene Fathers, Volume 3, page 447, footnote 17 (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 Doctrine of the Resurrection. The Body Will Rise Again. Christ's Judicial Character. Jewish Perversions of Prophecy Exposed and Confuted. Messianic Psalms Vindicated. Jewish and Rationalistic Interpretations on This Point Similar. Jesus--Not Hezekiah or Solomon--The Subject of These Prophecies in the Psalms. None But He is the Christ of the Old and the New Testaments. (HTML)
... We say, therefore, that the body falls to the ground by death, as indeed facts themselves show, in accordance with the law of God. For to the body it was said, (“Till thou return to the ground, for out of it wast thou taken; for) dust thou art, and unto dust shalt thou return.” That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. “Since by man came death, by man came also the resurrection.”[1 Corinthians 15:21] Here in the word man, who consists of bodily substance, as we have often shown already, is presented to me the body of Christ. But if we are all so made alive in Christ, as we die in Adam, it follows of necessity that we are made alive in ...
Ante-Nicene Fathers, Volume 6, page 218, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLIII. (HTML)
CCEL Footnote 1951 (In-Text, Margin)
... reading of the same, that does not annoy me or disturb me, provided there be glory in it still. Neither is it the case, that whatever is to be done away is reduced thereby under all manner of circumstances to a condition of dishonour. For when the Scripture speaks of glory, it shows us also that it had cognizance of differences in glory. Thus it says: “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.”[1 Corinthians 15:21] Although, then, the sun has a greater glory than the moon, it does not follow that the moon is thereby reduced to a condition of dishonour. And even thus, too, although my Lord Jesus Christ excelleth Moses in glory, as the lord excelleth the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 258, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
That death is penal, and had its origin in Adam’s sin. (HTML)
What We are to Understand by the Animal and Spiritual Body; Or of Those Who Die in Adam, And of Those Who are Made Alive in Christ. (HTML)
CCEL Footnote 623 (In-Text, Margin)
... is the heavenly Man of Paul’s passage, because He came from heaven to be clothed with a body of earthly mortality, that He might clothe it with heavenly immortality. And he calls others heavenly, because by grace they become His members, that, together with them, He may become one Christ, as head and body. In the same epistle he puts this yet more clearly: “Since by man came death, by Man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive,”[1 Corinthians 15:21-22] —that is to say, in a spiritual body which shall be made a quickening spirit. Not that all who die in Adam shall be members of Christ,—for the great majority shall be punished in eternal death,—but he uses the word “all” in both clauses, because, as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 77, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Devil the Mediator of Death, Christ of Life. (HTML)
... yet it is not the justice of the judge, but the desert of the crime, which is the cause of the punishment. Whither, then, the mediator of death caused us to pass, yet did not come himself, that is, to the death of the flesh, there our Lord God introduced for us the medicine of correction, which He deserved not, by a hidden and exceeding mysterious decree of divine and profound justice. In order, therefore, that as by one man came death, so by one man might come also the resurrection of the dead;[1 Corinthians 15:21-22] because men strove more to shun that which they could not shun, viz. the death of the flesh, than the death of the spirit, i.e. punishment more than the desert of punishment (for not to sin is a thing about which either men are not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 121, footnote 10 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Acts or Disputation Against Fortunatus the Manichæan. (HTML)
Disputation of the Second Day. (HTML)
CCEL Footnote 254 (In-Text, Margin)
... that sin of man and concerning that habit of soul formed with the flesh the apostle says: "Let no one seduce you;" "Every creature that has been made by God is good." The same apostle whom you also have cited says: "As through the disobedience of the one the many were constituted sinners; so also through the obedience of the one the many are constituted righteous." "Since through man is death, through man also is resurrection of the dead." As long therefore as we bear the image of the earthly man,[1 Corinthians 15:21] that is, as long as we live according to the flesh, which is also called the old man, we have the neces sity of our habit, so that we may not do what we will. But when the grace of God has breathed the divine love into us and has made us subject to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 18, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Bodily Death from Adam’s Sin. (HTML)
CCEL Footnote 232 (In-Text, Margin)
When to the like purport he says: “By man came death, by man also the resurrection of the dead,”[1 Corinthians 15:21] in what other sense can the passage be understood than of the death of the body; for having in view the mention of this, he proceeded to speak of the resurrection of the body, and affirmed it in a most earnest and solemn discourse? In these words, addressed to the Corinthians: “By man came death, and by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive,” —what other meaning is indeed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 18, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Bodily Death from Adam’s Sin. (HTML)
CCEL Footnote 233 (In-Text, Margin)
... like purport he says: “By man came death, by man also the resurrection of the dead,” in what other sense can the passage be understood than of the death of the body; for having in view the mention of this, he proceeded to speak of the resurrection of the body, and affirmed it in a most earnest and solemn discourse? In these words, addressed to the Corinthians: “By man came death, and by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive,”[1 Corinthians 15:21-22] —what other meaning is indeed conveyed than in the verse in which he says to the Romans, “By one man sin entered into the world, and death by sin?” Now they will have it, that the death here meant is the death, not of the body, but of the soul, on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 64, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
An Objection of the Pelagians. (HTML)
CCEL Footnote 622 (In-Text, Margin)
... believing in Him, we shall not die;” and they add what they deem a reason, saying, “For the sin of the first transgressor could not possibly have injured us more than the incarnation or redemption of the Saviour has benefited us.” But why do they not rather give an attentive ear, and an unhesitating belief, to that which the apostle has stated so unambiguously: “Since by man came death, by Man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive?”[1 Corinthians 15:21-22] For it is of nothing else than of the resurrection of the body that he was speaking. Having said that the bodily death of all men has come about through one man, he adds the promise that the bodily resurrection of all men to eternal life shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 76, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
Sin and Death in Adam, Righteousness and Life in Christ. (HTML)
CCEL Footnote 693 (In-Text, Margin)
... Christ which is effected in Him and with Him, when we are imbued with His sacraments and incorporated with the members of His body. Now this statement which the apostle addresses to the Romans, “By one man sin entered into the world, and death by sin; and so it passed upon all men, in which all have sinned,” tallies in sense with his words to the Corinthians: “Since by man came death, by Man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:21-22] For nobody doubts that the subject here referred to is the death of the body, because the apostle was with much earnestness dwelling on the resurrection of the body; and he seems to be silent here about sin for this reason, namely, because the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 209, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
History of the Pelagian Heresy. The Pelagian Heresy Was Raised by Sundry Persons Who Affected the Monastic State. (HTML)
CCEL Footnote 1763 (In-Text, Margin)
... —after the older heresies, there has been just now introduced, not by bishops or presbyters or any rank of the clergy, but by certain would-be monks, a heresy which disputes, under colour of defending free will, against the grace of God which we have through our Lord Jesus Christ; and endeavours to overthrow the foundation of the Christian faith of which it is written, “By one man, death, and by one man the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive;”[1 Corinthians 15:21-22] and denies God’s help in our actions, by affirming that, “in order to avoid sin and to fulfil righteousness, human nature can be sufficient, seeing that it has been created with free will; and that God’s grace lies in the fact that we have been so ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 247, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Christ’s Incarnation Was of Avail to the Fathers, Even Though It Had Not Yet Happened. (HTML)
CCEL Footnote 1986 (In-Text, Margin)
... disputation of this sort, they attempt to exclude the ancient saints from the grace of the Mediator, as if the man Christ Jesus were not the Mediator between God and those men; on the ground that, not having yet taken flesh of the Virgin’s womb, He was not yet man at the time when those righteous men lived. If this, however, were true, in vain would the apostle say: “By man came death, by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:21-22] For inasmuch as those ancient saints, according to the vain conceits of these men, found their nature self-sufficient, and required not the man Christ to be their Mediator to reconcile them to God, so neither shall they be made alive in Him, to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 22, footnote 3 (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. 15–18. (HTML)
CCEL Footnote 61 (In-Text, Margin)
... conceived. The first man fell, and all who were born of him from him derived the concupiscence of the flesh. It was needful that another man should be born who derived no concupiscence. A man and a man: a man to death and a man to life. Thus saith the apostle: “Since, indeed, by man death, by man also the resurrection of the dead.” By which man death, and by which man the resurrection of the dead? Do not make haste: he goes on to say, “For as in Adam all die, so also in Christ shall all be made alive.”[1 Corinthians 15:21-22] Who belong to Adam? All who are born of Adam. Who to Christ? All who were born through Christ. Wherefore all in sin? Because no one was born except through Adam. But that they were born of Adam was of necessity, arising from damnation; to be born ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 187, footnote 4 (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 VII. 19–24. (HTML)
CCEL Footnote 587 (In-Text, Margin)
... the Lord Himself, at whom they were indignant, because He worked cures and healing. For circumcision was commanded to be applied on the eighth day: and what is circumcision but the spoiling of the flesh? This circumcision, then, signified the removal of carnal lusts from the heart. Therefore not without cause was it given, and ordered to be made in that member; since by that member the creature of mortal kind is procreated. By one man came death, just as by one man the resurrection of the dead;[1 Corinthians 15:21] and by one man sin entered into the world, and death by sin. Therefore every man is born with a foreskin, because every man is born with the vice of propagation; and God cleanses not, either from the vice with which we are born, or from the vices ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 320, footnote 4 (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 XIII. 36–38. (HTML)
CCEL Footnote 1249 (In-Text, Margin)
... to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. He that denies Christ as man, shall not rise again into the resurrection of life; for by man is death, and by man is also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive.[1 Corinthians 15:21-22] And by what means is He the Head of the Church, but by His manhood, because the Word was made flesh, that is, God, the Only-begotten of God the Father, became man. And how then can one be in the body of Christ who denies the man Christ? Or how can ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 336, 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 XIV. 18–21. (HTML)
CCEL Footnote 1336 (In-Text, Margin)
... shall live.” With elegance and brevity, therefore, by means of two words, one of them in the present tense and the other in the future, He gave the promise of two resurrections, to wit, His own in the immediate future, and ours as yet to come in the end of the world. “Because I live,” He says, “ye shall live also:” because He liveth, therefore shall we live also. For as by man is death, by man also is the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.[1 Corinthians 15:21-22] As it is only through the former that every one is liable to death, it is only through Christ that any one can attain unto life. Because we did not live, we are dead; because He lived, we shall live also. We were dead to Him, when we lived to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 190, 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 1222 (In-Text, Margin)
Orth. —But it was after the Passion and the Resurrection that the divine Apostle wrote the Epistle to Timothy wherein he speaks of the Saviour Christ as man, and writing after the Passion and the Resurrection to the Corinthians he exclaims “For since by man came death, by man came also the resurrection of the dead.”[1 Corinthians 15:21] And in order to make his meaning clear he adds, “For as in Adam all die, even so in Christ shall all be made alive.” And after the Passion and the Resurrection the divine Peter, in his address to the Jews, called Him man. And after His being taken up into heaven, Stephen the victorious, amid the storm of stones, said to the Jews, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 224, footnote 3 (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 Impassible. (HTML)
CCEL Footnote 1452 (In-Text, Margin)
... justification of life. For as by one man’s disobedience many were made sinners so by the obedience of one shall many be made righteous.” And when introducing to the Corinthians his argument about the resurrection he shortly reveals to them the mystery of the œconomy, and says: “But now is Christ risen from the dead and become the first fruits of them which slept. For since by man came death by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:20-22] So I have brought you proofs from the divine oracles. Now look at what belongs to Adam compared with what belongs to Christ, the disease with the remedy, the wound with the salve, the sin with the wealth of righteousness, the ban with the blessing, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 228, 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 Impassible. (HTML)
CCEL Footnote 1484 (In-Text, Margin)
... other will be false; if the one seems real and true, then let the other in like manner seem true, for here too a resurrection of the body is preached, and this body is called the first fruits of those. The resurrection of this body after many arguments he affirms directly, “But now is Christ risen from the dead and become the firstfruits of them that slept, for since by man came death, by man came also the resurrection of the dead, for as in Adam all die, even so in Christ shall all be made alive,”[1 Corinthians 15:21-22] and he does not only confirm the argument of the resurrection, but also reveals the mystery of the œconomy. He calls Christ man that he may prove the remedy to be appropriate to the disease.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 228, footnote 3 (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 Impassible. (HTML)
CCEL Footnote 1485 (In-Text, Margin)
Orth. —God forbid. On the contrary, we have again and again confessed that He is not only man but eternal God. But He suffered as man, not as God. And this the divine Apostle clearly teaches us when he says “For since by man came death, by man came also the resurrection of the dead.”[1 Corinthians 15:21] And in his letter to the Thessalonians, he strengthens his argument concerning the general resurrection by that of our Saviour in the passage “For if we believe that Jesus died and rose again, even them also which sleep in Jesus will God bring with him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 234, footnote 4 (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 Impassible. (HTML)
CCEL Footnote 1515 (In-Text, Margin)
“It is clear then that Paul knew no other Christ save Him that suffered and was buried and rose and was born, whom he calls man, for after saying, ‘If Christ be preached that He rose from the dead,’ he adds, giving the reason of His incarnation, ‘For since by man came death by man came also the resurrection of the dead,’[1 Corinthians 15:21] and on all occasions in reference to the passion, the manhood and the dissolution of the Lord, he uses the name of Christ as in the text, ‘Destroy not him with thy meat for whom Christ died,’ and again, ‘But now in Christ ye who sometimes were far off are made nigh in the blood of Christ,’ and again, ‘Christ hath redeemed us from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 300, 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 Aphthonius, Theodoritus, Nonnus, Scylacius, Apthonius, Joannes, Magistrates of the Zeugmatensis. (HTML)
CCEL Footnote 1927 (In-Text, Margin)
... that we have the hope of the common resurrection for the race will assuredly share with its first fruits, and as we have shared with Adam in his death, so too with Christ our Saviour shall we be sharers in His life. This the divine Apostle has plainly taught us, for “now” he says “is Christ risen from the dead and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead, for as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:20-22]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 327, footnote 3 (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)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2175 (In-Text, Margin)
That after the Incarnation He is spoken of as Man our Lord Himself teaches in His words to the Jews “Why go ye about to kill me?” “A man that hath told you the truth.” And in the first Epistle to the Corinthians the blessed Paul writes “For since by man came death, by man came also the resurrection of the dead,”[1 Corinthians 15:21] and to show of whom he is speaking he explains his words and says, “For as in Adam all die even so in Christ shall all be made alive.” And writing to Timothy he says, “For there is one God and one mediator between God and men, the man Christ Jesus.” In the Acts in his speech at Athens “The times of this ignorance God winked at; but now ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 41, footnote 8 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
By a like simile, the reasonableness of the work of redemption is shewn. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought. (HTML)
CCEL Footnote 231 (In-Text, Margin)
... deliver them who, through fear of death, were all their lifetime subject to bondage.” 5. For by the sacrifice of His own body, He both put an end to the law which was against us, and made a new beginning of life for us, by the hope of resurrection which He has given us. For since from man it was that death prevailed over men, for this cause conversely, by the Word of God being made man has come about the destruction of death and the resurrection of life; as the man which bore Christ saith: “For[1 Corinthians 15:21] since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive:” and so forth. For no longer now do we die as subject to condemnation; but as men who rise from the dead we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 378, footnote 3 (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)
Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)
... had been death; and how had death been, unless He had had a mortal body? This the Apostle, learning from Him, thus sets forth, ‘Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might bring to nought him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage.’ And, ‘Since by man came death, by man came also the resurrection of the dead[1 Corinthians 15:21].’ And again, ‘For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the ordinance of the Law might be fulfilled in us, who walk ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 210, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XI (HTML)
... when He shall have delivered the Kingdom to God, even the Father, when He shall have emptied all authority and all power. For He must reign until He put all enemies under His feet. The last enemy that shall be conquered is death. But when He saith, All things are put in subjection, He is excepted Who did subject all things unto Him. But when all things have been subjected to Him, then shall He also Himself be subjected to Him, that did subject all things unto Him, that God may be all in all[1 Corinthians 15:21-28].
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 214, footnote 7 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XI (HTML)
... He shall deliver the Kingdom to the Father, and those whom He has handed to the Father, as the Kingdom, shall see God. He Himself witnesses to the Apostles what manner of Kingdom this is: The Kingdom of God is within you. Thus it is as King that He shall deliver up the Kingdom, and if any ask Who it is that delivers up the Kingdom, let him hear, Christ is risen from the dead, the firstfruits of them that sleep; since by man came death, by man came also the resurrection of the dead[1 Corinthians 15:20-21]. All that is said on the point before us concerns the Mystery of the body, since Christ is the firstfruits of the dead. Let us gather also from the words of the Apostle by what Mystery Christ rose from the dead: Remember that Christ hath risen ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 56b, footnote 5 (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)
That the holy Virgin is the Mother of God: an argument directed against the Nestorians. (HTML)
... of like essence to our own and subsisting in Himself. For if the body had come down from heaven and had not partaken of our nature, what would have been the use of His becoming man? For the purpose of God the Word becoming man was that the very same nature, which had sinned and fallen and become corrupted, should triumph over the deceiving tyrant and so be freed from corruption, just as the divine apostle puts it, For since by man came death, by man came also the resurrection of the dead[1 Corinthians 15:21]. If the first is true the second must also be true.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 188, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1577 (In-Text, Margin)
... even that which He did not promise? And what reason would He have had for dying, had He not also had a reason for rising again? For, seeing that God could not die, Wisdom could not die; and inasmuch as that could not rise again which had not died, flesh is assumed, which can die, that whilst that, whose nature it is, dies, that which had died should rise again. For the resurrection could not be effected except by man; since, “as by man came death, so too by man came the resurrection of the dead.”[1 Corinthians 15:21]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 304, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father's work be perfected. (HTML)
... Father, when He shall have put down all rule and authority and power. For He must reign until He hath put all enemies under His feet. The last enemy that shall be destroyed is death; for He hath put all things under His feet. But when He saith, all things are put under Him, it is manifest that He is excepted Which did put all things under Him. But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all.”[1 Corinthians 15:21-28] Thus also the same Apostle said to the Hebrews: “But now we see not yet all things put under Him.” We have heard the whole of the Apostle’s discourse.
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 60, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Clergy and People of the City of Constantinople. (HTML)
CCEL Footnote 391 (In-Text, Margin)
... nature which belonged to our blood and race. And accordingly, the Apostle says: “As by one man’s sin (judgment passed) upon all to condemnation, so also by one man’s righteousness (it) passed upon all to justification of life. For as by one man’s disobedience many were made sinners, so also by one man’s obedience shall many be made righteous;” and again, “For because by man (came) death, by man also (came) the resurrection of the dead. And as in Adam all die, so also in Christ shall all be made alive[1 Corinthians 15:21-22].” All they to wit who though they be born in Adam, yet are found reborn in Christ, having a sure testimony both to their justification by grace, and to Christ’s sharing in their nature; for he who does not believe that God’s ...