Early Church Fathers Scripture Index : Texts
1 Corinthians 15:22
There are 53 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 1, page 458, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XXIII.—Arguments in opposition to Tatian, showing that it was consonant to divine justice and mercy that the first Adam should first partake in that salvation offered to all by Christ. (HTML)
CCEL Footnote 3776 (In-Text, Margin)
... first started this idea, or rather, this ignorance and blindness—Tatian. As I have already indicated, this man entangled himself with all the heretics. This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity, he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often [made use of] by Paul: “In Adam we all die;”[1 Corinthians 15:22] ignorant, however, that “where sin abounded, grace did much more abound.” Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle about Adam, as if some great gain were to accrue to them if he be not ...
Ante-Nicene Fathers, Volume 1, page 527, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter I.—Christ alone is able to teach divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. Strictures on the conceits of Valentinus and Ebion. (HTML)
CCEL Footnote 4455 (In-Text, Margin)
... formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam’s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive.[1 Corinthians 15:22] For never at any time did Adam escape the hands of God, to whom the Father speaking, said, “Let Us make man in Our image, after Our likeness.” And for this reason in the last times (fine), not by the will of the flesh, nor by the will ...
Ante-Nicene Fathers, Volume 3, page 581, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Sundry Passages in the Great Chapter of the Resurrection of the Dead Explained in Defence of Our Doctrine. (HTML)
CCEL Footnote 7627 (In-Text, Margin)
... example, unless we also shall ourselves rise again in the flesh. “For,” he says, “since by man came death, by man came also the resurrection of the dead.” (This he says) in order, on the one hand, to distinguish the two authors—Adam of death, Christ of resurrection; and, on the other hand, to make the resurrection operate on the same substance as the death, by comparing the authors themselves under the designation man. For if “as in Adam all die, even so in Christ shall all be made alive,”[1 Corinthians 15:22] their vivification in Christ must be in the flesh, since it is in the flesh that arises their death in Adam. “But every man in his own order,” because of course it will be also every man in his own body. For the order will be ...
Ante-Nicene Fathers, Volume 4, page 72, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Heathen Examples Cry Shame Upon This “Infirmity of the Flesh.” (HTML)
CCEL Footnote 694 (In-Text, Margin)
... Suffice it thee once for all to marry, whereto “from the beginning” thou wast created, whereto by “the end” thou art being recalled! Return at least to the former Adam, if to the last thou canst not! Once for all did he taste of the tree; once for all felt concupiscence; once for all veiled his shame; once for all blushed in the presence of God; once for all concealed his guilty hue; once for all was exiled from the paradise of holiness; once for all thenceforward married. If you were “in him,”[1 Corinthians 15:22] you have your norm; if you have passed over “into Christ,” you will be bound to be (yet) better. Exhibit (to us) a third Adam, and him a digamist; and then you will be able to be what, between the two, you cannot.
Ante-Nicene Fathers, Volume 4, page 590, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter XXXVI (HTML)
... appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection,—a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, “And there is said to be a resurrection of the flesh by means of the tree;” not understanding, I think, the symbolical expression, that “through the tree came death, and through the tree comes life,”[1 Corinthians 15:22] because death was in Adam, and life in Christ. He next scoffs at the “tree,” assailing it on two grounds, and saying, “For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;” ...
Ante-Nicene Fathers, Volume 6, page 319, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Thaleia. (HTML)
The Whole Number of Spiritual Sheep; Man a Second Choir, After the Angels, to the Praise of God; The Parable of the Lost Sheep Explained. (HTML)
... him whom he had deceived, and whom he was boasting that he held in subjection, because no otherwise was it possible that sin and condemnation should be destroyed, unless that same man on whose account it had been said, “Dust thou art, and unto dust thou shalt return,” should be created anew, and undo the sentence which for his sake had gone forth on all, that “as in Adam” at first “all die, even so” again “in Christ,” who assumed the nature and position of Adam, should “all be made alive.”[1 Corinthians 15:22]
Ante-Nicene Fathers, Volume 6, page 319, footnote 6 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Thaleia. (HTML)
The Works of Christ, Proper to God and to Man, the Works of Him Who is One. (HTML)
... being placed midway between the tree of life and the tree of the knowledge of good and evil, of the Fruit of which he tasted, he was changed into the nature of the latter, himself being neither the tree of life nor that of corruption; but having been shown forth as mortal, from his participation in and presence with corruption, and, again, as incorrupt and immortal by connection with and participation in life; as Paul also taught, saying, “Corruption shall not inherit incorruption, nor death life,”[1 Corinthians 15:22] rightly defining corruption and death to be that which corrupts and kills, and not that which is corrupted and dies; and incorruption and life that which gives life and immortality, and not that which receives life and immortality. And thus man is ...
Ante-Nicene Fathers, Volume 6, page 368, footnote 6 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part I. (HTML)
CCEL Footnote 2885 (In-Text, Margin)
... Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life.” But if any one were to think that the earthy image is the flesh itself, but the heavenly image some other spiritual body besides the flesh; let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours, through which also He, who was not man, became man, that “as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:22] For if He bore flesh for any other reason than that of setting the flesh free, and raising it up, why did He bear flesh superfluously, as He purposed neither to save it, nor to raise it up? But the Son of God does nothing superfluously. He did not ...
Ante-Nicene Fathers, Volume 9, page 402, footnote 1 (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 X. (HTML)
That the Son Was Raised Up by the Father. The Charge Brought Against Jesus at His Trial Was Based on the Incident Now Before Us. (HTML)
... again by Jesus, not on the third day, if we attend to the exact words before us, but “in three days.” For the rising again of the temple takes place on the first day after it has been destroyed and on the second day, and its resurrection is accomplished in all the three days. Hence a resurrection both has been and is to be, if indeed we were buried with Christ, and rose with Him. And since the word, “We rose with Him,” does not cover the whole of the resurrection, “in Christ shall all be made alive,[1 Corinthians 15:22-24] but every one in his own order, Christ the first fruits, then they that are Christ’s at His coming, and then the end.” It belongs to the resurrection that one should be on the first day in the paradise of God, and it belongs to the resurrection when ...
Ante-Nicene Fathers, Volume 9, page 480, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
Jesus' Prediction of His “Delivery” Into the Hands of Men. (HTML)
... the delivering up is the same in the case of both. For understand that the Father in His love of men delivered Him up for us all; but the opposing powers, when they delivered up the Saviour into the hands of men, did not intend to deliver Him up for the salvation of some, but, as far as in them lay, since none of them knew “the wisdom of God which was hidden in a mystery,” they gave Him up to be put to death, that His enemy death might receive Him under its subjection, like those who die in Adam;[1 Corinthians 15:22] and also the men who slew Him did so, as they were moulded after the will of those who wished indeed that Jesus should become subject to death. I have deemed it necessary also to examine into these things, because that when Jesus was delivered up ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 84, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. (HTML)
Being Attacked by Fever, He is in Great Danger. (HTML)
CCEL Footnote 398 (In-Text, Margin)
16. And behold, there was I received by the scourge of bodily sickness, and I was descending into hell burdened with all the sins that I had committed, both against Thee, myself, and others, many and grievous, over and above that bond of original sin whereby we all die in Adam.[1 Corinthians 15:22] For none of these things hadst Thou forgiven me in Christ, neither had He “abolished” by His cross “the enmity” which, by my sins, I had incurred with Thee. For how could He, by the crucifixion of a phantasm, which I supposed Him to be? As true, then, was the death of my soul, as that of His flesh appeared to me to be untrue; and as true the death of His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 140, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 791 (In-Text, Margin)
34. But,—my heart being now healed of that wound, in so far as it could be convicted of a carnal affection,—I pour out unto Thee, O our God, on behalf of that Thine handmaid, tears of a far different sort, even that which flows from a spirit broken by the thoughts of the dangers of every soul that dieth in Adam. And although she, having been “made alive” in Christ[1 Corinthians 15:22] even before she was freed from the flesh had so lived as to praise Thy name both by her faith and conversation, yet dare I not say that from the time Thou didst regenerate her by baptism, no word went forth from her mouth against Thy precepts. And it hath been declared by Thy Son, the Truth, that “Whosoever shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 150, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
We Should Not Seek for God and the Happy Life Unless We Had Known It. (HTML)
CCEL Footnote 857 (In-Text, Margin)
... and yet are they better off than they who are happy neither in fact nor in hope. And even these, had they it not in some way, would not so much desire to be happy, which that they do desire is most certain. How they come to know it, I cannot tell, but they have it by some kind of knowledge unknown to me, who am in much doubt as to whether it be in the memory; for if it be there, then have we been happy once; whether all individually, or as in that man who first sinned, in whom also we all died,[1 Corinthians 15:22] and from whom we are all born with misery, I do not now ask; but I ask whether the happy life be in the memory? For did we not know it, we should not love it. We hear the name, and we all acknowledge that we desire the thing; for we are not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 162, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator. (HTML)
CCEL Footnote 979 (In-Text, Margin)
... But the true Mediator, whom in Thy secret mercy Thou hast pointed out to the humble, and didst send, that by His example also they might learn the same humility—that “Mediator between God and men, the man Christ Jesus,” appeared between mortal sinners and the immortal Just One—mortal with men, just with God; that because the reward of righteousness is life and peace, He might, by righteousness conjoined with God, cancel the death of justified sinners, which He willed to have in common with them.[1 Corinthians 15:22] Hence He was pointed out to holy men of old; to the intent that they, through faith in His Passion to come, even as we through faith in that which is past, might be saved. For as man He was Mediator; but as the Word He was not between, because equal ...
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 2, page 439, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
What the Same Apostle Taught in the First Epistle to the Thessalonians Regarding the Resurrection of the Dead. (HTML)
CCEL Footnote 1409 (In-Text, Margin)
... remain there, but shall only pass through it as He comes. For we shall go to meet Him as He comes, not where He remains; but “so shall we be with the Lord,” that is, we shall be with Him possessed of immortal bodies wherever we shall be with Him. We seem compelled to take the words in this sense, and to suppose that those whom the Lord shall find alive upon earth shall in that brief space both suffer death and receive immortality: for this same apostle says, “In Christ shall all be made alive;”[1 Corinthians 15:22] while, speaking of the same resurrection of the body, he elsewhere says, “That which thou sowest is not quickened, except it die.” How, then, shall those whom Christ shall find alive upon earth be made alive to immortality in Him if they die not, ...
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 51, footnote 8 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Description of the Duties of Temperance, According to the Sacred Scriptures. (HTML)
CCEL Footnote 97 (In-Text, Margin)
... happy; but departing from this, men become entangled in great errors and sorrows. For, as the apostle says, "The root of all evils is covetousness; which some having followed, have made shipwreck of the faith, and have pierced themselves through with many sorrows." And this sin of the soul is quite plainly, to those rightly understanding, set forth in the Old Testament in the transgression of Adam in Paradise. Thus, as the apostle says, "In Adam we all die, and in Christ we shall all rise again."[1 Corinthians 15:22] Oh, the depth of these mysteries! But I refrain; for I am now engaged not in teaching you the truth, but in making you unlearn your errors, if I can, that is, if God aid my purpose regarding you.
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 36, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
He Concludes that All Men Need the Death of Christ, that They May Be Saved. Unbaptized Infants Will Be Involved in the Condemnation of the Devil. How All Men Through Adam are Unto Condemnation; And Through Christ Unto Justification. No One is Reconciled with God, Except Through Christ. (HTML)
CCEL Footnote 403 (In-Text, Margin)
... grace of forgiveness of sins; nor has eternal life been ever thought possible to any man apart from His kingdom. For this [eternal life] is ready to be revealed at the last time, that is, at the resurrection of the dead who are reserved not for that eternal death which is called “the second death,” but for the eternal life which God, who cannot lie, promises to His saints and faithful servants. Now none who shall partake of this life shall be made alive except in Christ, even as all die in Adam.[1 Corinthians 15:22] For as none whatever, of all those who belong to the generation according to the will of the flesh, die except in Adam, in whom all sinned; so, out of these, none at all who are regenerated by the will of the Spirit are endowed with life except in ...
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 83, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Occasion of Writing This Work; A Thing May Be Capable of Being Done, and Yet May Never Be Done. (HTML)
CCEL Footnote 713 (In-Text, Margin)
... perfection of man’s righteousness,—how that no one in this life seems either to have attained or to be likely to attain to it, except only the Mediator, who bore humanity in the likeness of sinful flesh, without any sin whatever,—you wrote me in answer that you were embarrassed by the point which I advanced in the second book, that it was possible for a man to be without sin, if he wanted not the will, and was assisted by the aid of God; and yet that except One in whom “all shall be made alive,”[1 Corinthians 15:22] no one has ever lived or will live by whom this perfection has been attained whilst living here. It appeared to you absurd to say that anything was possible of which no example ever occurred,—although I suppose you would not hesitate to admit that ...
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 5, page 301, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Reign of Death, What It Is; The Figure of the Future Adam; How All Men are Justified Through Christ. (HTML)
CCEL Footnote 2294 (In-Text, Margin)
... course, reigns only by sin. Its reign, too, is such as to plunge mortal man even into that second death which is to endure for evermore. “Death reigned,” but over whom? “Even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of Him that was to come.” Of whom that was to come, if not Christ? And in what sort a figure, except in the way of contrariety? which he elsewhere briefly expresses: “As in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:22] The one condition was in one, even as the other condition was in the other; this is the figure. But this figure is not conformable in every respect; accordingly the apostle, following up the same idea, added, “But not as the offence, so also is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 303, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite. (HTML)
CCEL Footnote 2312 (In-Text, Margin)
... man living is altogether vanity;” or how the apostle says, “every creature was made subject to vanity;” or how it is written in the book of Ecclesiastes, “vanity of vanities; all is vanity: what profit hath a man of all his labour which he taketh under the sun?” and in the book of Ecclesiasticus, “a heavy yoke is upon the sons of Adam from the day that they go out of their mother’s womb to the day that they return to the mother of all things;” or how again the apostle writes, “in Adam all die;”[1 Corinthians 15:22] or how holy Job says, when speaking about his own sins, “for man that is born of a woman is short-lived and full of wrath: as the flower of grass, so does he fall; and he departs like a shadow, nor shall he stay. Hast Thou not taken account even of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 420, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
Death Passed Upon All by Sin. (HTML)
CCEL Footnote 2789 (In-Text, Margin)
... reconciliation through Christ is necessary to all men, on all men has passed sin by which we have become enemies, in order that we should have need of reconciliation. This reconciliation is in the laver of regeneration and in the flesh and blood of Christ, without which not even infants can have life in themselves. For as there was one man for death on account of sin, so there is one man for life on account of righteousness; because “as in Adam all die, so also in Christ shall all be made alive;”[1 Corinthians 15:22] and “as by the sin of one upon all men to condemnation, so also by the righteousness of one upon all men unto justification of life.” Who is there that has turned a deaf ear to these apostolical words with such hardiness of wicked impiety, as, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 381, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)
CCEL Footnote 2883 (In-Text, Margin)
7. Therefore, my Brethren, since we too are born of him, and as the Apostle says, “In Adam all die;”[1 Corinthians 15:22] for we were all at first two persons if we were loth to obey the physician, that we might not be sick; let us obey Him now, that we may be delivered from sickness. The physician gave us precepts, when we were whole; He gave us precepts that we might not need a physician. “They that are whole,” He saith, “need not a physician, but they that are sick.” When whole we despised these precepts, and by experience have felt how to our own destruction we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 395, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xxii. 2, etc., about the marriage of the king’s son; against the Donatists, on charity. Delivered at Carthage in the Restituta. (HTML)
CCEL Footnote 3017 (In-Text, Margin)
... flowed out of one fountain; and because that one was turned to bitterness, we all became from a good, a wild olive tree. And so grace came also. One begat us unto sin and death, yet as one race, yet as neighbours one to another, yet as not merely like, but related to each other. There came One against one; against the one who scattered, One who gathereth. Thus against the one who slayeth, is the One who maketh alive. “For as in Adam all die, even so in Christ shall all be made alive.”[1 Corinthians 15:22] Now as whosoever is born of the first, dieth; so whosoever believeth in Christ is made alive. Provided, that is, that he have “the wedding garment,” and be invited as one who is to remain, and not to be cast out.
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 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 1, Volume 8, page 193, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LI (HTML)
CCEL Footnote 1833 (In-Text, Margin)
... sown of a body dead because of sin? This chaste operation in a married person hath not sin, but the origin of sin draweth with it condign punishment. For there is no husband that, because he is an husband, is not subject to death, or that is subject to death for any other reason but because of sin. For even the Lord was subject to death, but not on account of sin: He took upon Him our punishment, and so looseth our guilt. With reason then, “In Adam all die, but in Christ shall all be made alive.”[1 Corinthians 15:22] For, “Through one man,” saith the Apostle, “sin hath entered into this world, and through sin death, and so hath passed unto all men, in that all have sinned.” Definite is the sentence: “In Adam,” he saith, “all have sinned.” Alone then could such ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 253, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2387 (In-Text, Margin)
... consigned to death, and he belongeth in a manner to a sort of old city. But if he is to be in the people of God; his old self will be thrown down, and he will be builded up new. For this reason therefore Cain builded a city where there was not a city. For from mortality and from naughtiness every one setteth out, in order that he may be made good hereafter. “For as by the disobedience of one man many were made sinners, so by the obedience of One Man many shall be made just.” And all we in Adam do die:[1 Corinthians 15:22] and each one of us of Adam was born. Let him pass over to Jerusalem, he shall be thrown down old, and shall be builded new. As though to conquered Jebusites, in order that there may be builded up Jerusalem, is said, “Put ye off the old man, and put ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 406, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXV (HTML)
CCEL Footnote 3920 (In-Text, Margin)
5. “Be not angry with us for ever” (ver. 5). For by the anger of God we are subject to death, and by the anger of God we eat bread on this earth in want, and in the sweat of our face. This was Adam’s sentence when he sinned: and that Adam was every one of us, for “in Adam all die;”[1 Corinthians 15:22] the sentence passed on him hath taken effect after him on us. For we were not yet ourselves, but we were in Adam: therefore whatever happened to Adam himself took effect on us also, so that we should die: for we all were in him.…So far as this the sin of thy father hurts thee not, if thou hast changed thyself, even as it would not hurt thy father if he had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 406, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXV (HTML)
CCEL Footnote 3921 (In-Text, Margin)
... frailty of the flesh, this torture of pains, this house of poverty, this chain of death, and snares of temptations; all these things we carry about in this flesh; and this is the anger of God, because it is the vengeance of God. But because it was so to be, that we should be regenerated, and by believing should be made new, and all that mortality was to be removed in our resurrection, and the whole man was to be restored in newness; “For as in Adam all die, so also in Christ shall all be made alive;”[1 Corinthians 15:22] seeing this the Prophet saith, “Be not angry with us for ever, nor stretch out Thy wrath from one generation to another.” The first generation was mortal by Thy wrath: the second generation shall be immortal by Thy mercy.…
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 208, footnote 5 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book IV (HTML)
The Heresy of Tatian. (HTML)
CCEL Footnote 1329 (In-Text, Margin)
2. “Those who are called Encratites, and who sprung from Saturninus and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race. They introduced also abstinence from the things called by them animate, thus showing ingratitude to the God who made all things. And they deny the salvation of the first man.[1 Corinthians 15:22]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 190, 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 Unconfounded. (HTML)
CCEL Footnote 1223 (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.” 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.”[1 Corinthians 15:22] 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, “Behold, I see the heavens opened, and the Son of man standing ...
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 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 4 (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 2176 (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,” 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.”[1 Corinthians 15:22] 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 commandeth all men everywhere to repent; because He hath appointed a day ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 341, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
... which is through the Son, and let them acknowledge the witness which He gives even from His works, that He is other than things originated, and alone the very Son in the Father and the Father in Him. And the Law was spoken by Angels, and perfected no one, needing the visitation of the Word, as Paul hath said; but that visitation has perfected the work of the Father. And then, from Adam unto Moses death reigned; but the presence of the Word abolished death. And no longer in Adam are we all dying[1 Corinthians 15:22]; but in Christ we are all reviving. And then, from Dan to Beersheba was the Law proclaimed, and in Judæa only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 406, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4863 (In-Text, Margin)
... what I am: and his grace which was bestowed upon me was not found vain: but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” But the very fact of his thus humbling himself shows the possibility of there being apostles of higher or lower rank, and God is not unjust that He will forget the work of him who is called the chosen vessel of election, and who laboured more abundantly than they all, or assign equal rewards to unequal deserts. Afterwards we read,[1 Corinthians 15:22] “As in Adam all die, so also in Christ shall all be now alive. But each in his own order.” If each is to rise in his own order, it follows that those who rise are of different degrees of merit. “All flesh is not the same flesh; but there is one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 346, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3854 (In-Text, Margin)
IV. This is our present Festival; it is this which we are celebrating to-day, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God—that putting off the old man, we might put on the New; and that as we died in Adam, so we might live in Christ,[1 Corinthians 15:22] being born with Christ and crucified with Him and buried with Him and rising with Him. For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded Grace did much more abound; and if a taste condemned us, how much more doth the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 20, footnote 4 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types. (HTML)
CCEL Footnote 979 (In-Text, Margin)
... exodus of Israel is recorded to shew forth those who are being saved through baptism. For the firstborn of the Israelites were preserved, like the bodies of the baptized, by the giving of grace to them that were marked with blood. For the blood of the sheep is a type of the blood of Christ; and the firstborn, a type of the first-formed. And inasmuch as the first-formed of necessity exists in us, and, in sequence of succession, is transmitted till the end, it follows that “in Adam” we “all die,”[1 Corinthians 15:22] and that “death reigned” until the fulfilling of the law and the coming of Christ. And the firstborn were preserved by God from being touched by the destroyer, to show that we who were made alive in Christ no longer die in Adam. The sea and the ...
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 10, page 189, footnote 5 (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 1582 (In-Text, Margin)
... undoubtedly of the same nature and kind as the remaining fruits, the first of which are offered to God as a petition for a richer increase, as a holy thank-offering for all gifts, and as a kind of libation of that nature which has been restored. Christ, then, is the firstfruits of them that rest. But is this of His own who are at rest, who, as it were, freed from death, are holden by a kind of sweet slumber, or of all those who are dead? “As in Christ all die, so too in Christ shall all be made alive.”[1 Corinthians 15:22] So, then, as the firstfruits of death were in Adam, so also the firstfruits of the resurrection are in Christ.
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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 173, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VIII.: on Wednesday in Holy Week. (HTML)
CCEL Footnote 1027 (In-Text, Margin)
... sustain the sting of death, yet at His birth He took from us that which He might offer for us. For of old He threatened our death with the power of His death, saying by the mouth of Hosea the prophet, “O death, I will be thy death, and I will be thy destruction, O hell.” For by dying He underwent the laws of hell, but by rising again He broke them, and so destroyed the continuity of death as to make it temporal instead of eternal. “For as in Adam all die, even so in Christ shall all be made alive[1 Corinthians 15:22].” And so, dearly-beloved, let that come to pass of which S. Paul speaks, “that they that live, should henceforth not live to themselves but to Him who died for all and rose again.” And because the old things have passed away and all things are ...