Early Church Fathers Scripture Index : Texts
1 Corinthians 15:31
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 507, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Exhortation to Martyrdom, Addressed to Fortunatus. (HTML)
That we receive more as the reward of our suffering than what we endure here in the suffering itself. (HTML)
... kingdoms. It behoves us to embrace these things in our mind and consideration, to meditate on these things day and night. If persecution should fall upon such a soldier of God, his virtue, prompt for battle, will not be able to be overcome. Or if his call should come to him before, his faith shall not be without reward, seeing it was prepared for martyrdom; without loss of time, the reward is rendered by the judgment of God. In persecution, the warfare,—in peace, the purity of conscience, is crowned.[1 Corinthians 15:31]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 559, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book III (HTML)
How Ambiguities May Be Solved. (HTML)
CCEL Footnote 1853 (In-Text, Margin)
... less literally, but there would have been less doubt about the meaning; or, indeed, if he had added nostri, hardly any one would have doubted that the vocative case was meant when he heard propterea consolati sumus fratres nostri in vobis. But this is a rather dangerous liberty to take. It has been taken, however, in that passage to the Corinthians, where the apostle says, “I protest by your rejoicing [per vestram gloriam] which I have in Christ Jesus our Lord, I die daily.”[1 Corinthians 15:31] For one translator has it, per vestram juro gloriam, the form of adjuration appearing in the Greek without any ambiguity. It is therefore very rare and very difficult to find any ambiguity in the case of proper words, as far at least ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 22, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XVII (HTML)
CCEL Footnote 160 (In-Text, Margin)
... you always in my prayers.” Unless, perchance, one were to say that it is to be reckoned swearing only when something is spoken of by which one swears; so that he has not used an oath, because he has not said, by God; but has said, “God is witness.” It is ridiculous to think so; yet because of the contentious, or those very slow of apprehension, lest any one should think there is a difference, let him know that the apostle has used an oath in this way also, saying, “By your rejoicing, I die daily.”[1 Corinthians 15:31] And let no one think that this is so expressed as if it were said, Your rejoicing makes me die daily; just as it is said, By his teaching he became learned, i.e. by his teaching it came about that he was perfectly instructed: the Greek copies ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 104, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 280 (In-Text, Margin)
... weight of glory, while we look not at the things which are seen but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” Now if the blessed Paul called such afflictions as thou wottest of light and easy, because he did not look at the things which are seen, much more tolerable is it merely to cease from wantonness. For we are not calling thee to those dangers which he underwent, nor to those deaths which he incurred daily,[1 Corinthians 15:31] the constant beatings and scourgings, the bonds, the enmity of the whole world, the hatred of his own people, the frequent vigils, the long journies, the shipwrecks, the attacks of robbers, the plots of his own kinsfolk, the distresses on account of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 385, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VI (HTML)
CCEL Footnote 1296 (In-Text, Margin)
... winter, the same summer, the same course of things? “The thing that hath been, shall be; and that which is done, is that which shall be done.” Let us not then at once pronounce those happy, who are alive, and bewail the dead, but let us weep for those who are in their sins, whether they be dead or alive. And on the other hand, let us call those happy in whatsoever condition they be, who are in a state of righteousness. Thou, forsooth, fearest and lamentest “one” death; but Paul, who was dying daily,[1 Corinthians 15:31] was so far from shedding a tear on that account, that he rejoiced and exulted!
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 58, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:11-14 (HTML)
CCEL Footnote 196 (In-Text, Margin)
What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, whilst we deem others trustworthy even independently of oaths.[1 Corinthians 15:31] Seest thou that there is no need of oaths in any case? ‘When such an one speaks,’ we say, ‘I believe him, even without any oath, but thee, no, not with thy oaths.’ Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 201, footnote 3 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. (HTML)
CCEL Footnote 1025 (In-Text, Margin)
19. ‘Wherefore, children, let us hold fast our discipline, and let us not be careless. For in it the Lord is our fellow-worker, as it is written, “to all that choose the good, God worketh with them for good.” But to avoid being heedless, it is good to consider the word of the Apostle, “I die daily[1 Corinthians 15:31].” For if we too live as though dying daily, we shall not sin. And the meaning of that saying is, that as we rise day by day we should think that we shall not abide till evening; and again, when about to lie down to sleep, we should think that we shall not rise up. For our life is naturally uncertain, and Providence allots it to us daily. But thus ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 128, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1872 (In-Text, Margin)
... which you held, he in the judgment of all deserved to succeed. And so one family has had the honour of producing two bishops, the first to be congratulated because he has held the office, the second to be lamented because he has been taken away too soon to hold it. Plato thinks that a wise man’s whole life ought to be a meditation of death; and philosophers praise the sentiment and extol it to the skies. But much more full of power are the words of the apostle: “I die daily through your glory.”[1 Corinthians 15:31] For to have an ideal is one thing, to realize it another. It is one thing to live so as to die, another to die so as to live. The sage and Christian must both of them die: but the one always dies out of his glory, the other into it. Therefore we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 255, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3544 (In-Text, Margin)
6. Marcella then lived the ascetic life for many years, and found herself old before she bethought herself that she had once been young. She often quoted with approval Plato’s saying that philosophy consists in meditating on death. A truth which our own apostle indorses when he says: “for your salvation I die daily.”[1 Corinthians 15:31] Indeed according to the old copies our Lord himself says: “whosoever doth not bear His cross daily and come after me cannot be my disciple.” Ages before, the Holy Spirit had said by the prophet: “for thy sake are we killed all the day long: we are counted as sheep for the slaughter.” Many generations afterwards the words were spoken: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 179, footnote 4 (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 1515 (In-Text, Margin)
35. “I die daily,”[1 Corinthians 15:31] says the Apostle. Better certainly is this saying than theirs who said that meditation on death was true philosophy, for they praised the study, he exercised the practice of death. And they acted for themselves only, but Paul, himself perfect, died not for his own weakness but for ours. But what is meditation on death but a kind of separation of body and soul, for death itself is defined as nothing else than the separation of body and soul? But this is in accordance with common ...