Early Church Fathers Scripture Index : Texts
1 Corinthians 15:40
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 450, footnote 10 (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)
Doctrine of the Resurrection of the Body, Continued. How are the Dead Raised? and with What Body Do They Come? These Questions Answered in Such a Sense as to Maintain the Truth of the Raised Body, Against Marcion. Christ as the Second Adam Connected with the Creator of the First Man. Let Us Bear the Image of the Heavenly. The Triumph Over Death in Accordance with the Prophets. Hosea and St. Paul Compared. (HTML)
... body which would rise again. Indeed, since he proposes as his examples “wheat grain, or some other grain, to which God giveth a body, such as it hath pleased Him;” since also he says, that “to every seed is its own body;” that, consequently, “there is one kind of flesh of men, whilst there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that there is one glory of the sun, and another glory of the moon, and another glory of the stars”[1 Corinthians 15:39-41] —does he not therefore intimate that there is to be a resurrection of the flesh or body, which he illustrates by fleshly and corporeal samples? Does he not also guarantee that the resurrection shall be accomplished by that God from whom proceed all ...
Ante-Nicene Fathers, Volume 3, page 582, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Same Subject Continued. What Does the Apostle Exclude from the Dead? Certainly Not the Substance of the Flesh. (HTML)
CCEL Footnote 7643 (In-Text, Margin)
... respect is He separated from the quality of “earthiness,” owing to that condition of His which makes Him a partaker of both substances. In like manner, those also who after Him are heavenly, are understood to have this celestial quality predicated of them not from their present nature, but from their future glory; because in a preceding sentence, which originated this distinction respecting difference of dignity, there was shown to be “one glory in celestial bodies, and another in terrestrial ones,”[1 Corinthians 15:40] —“one glory of the sun, and another glory of the moon, and another glory of the stars: for even one star differeth from another star in glory,” although not in substance. Then, after having thus premised the difference in that worth or dignity which ...
Ante-Nicene Fathers, Volume 4, page 294, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Resurrection, and the Judgment, the Fire of Hell, and Punishments. (HTML)
... means do. We shall ask them, moreover, about the differences of those who rise again. How will they show that statement to be true, that there is “one flesh of birds, another of fishes; bodies celestial, and bodies terrestrial; that the glory of the celestial is one, and the glory of the terrestrial another; that one is the glory of the sun, another the glory of the moon, another the glory of the stars; that one star differeth from another star in glory; and that so is the resurrection of the dead?”[1 Corinthians 15:39-42] According to that gradation, then, which exists among heavenly bodies, let them show to us the differences in the glory of those who rise again; and if they have endeavoured by any means to devise a principle that may be in accordance with the ...
Ante-Nicene Fathers, Volume 4, page 547, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter X (HTML)
... the brightness of the firmament, and (those) of the many righteous as the stars for ever and ever,” etc. And hence Paul, too, when speaking of the resurrection, says: “And there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 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. So also is the resurrection of the dead.”[1 Corinthians 15:40-42] It was not therefore consonant to reason that those who had been taught sublimely to ascend above all created things, and to hope for the enjoyment of the most glorious rewards with God on account of their virtuous lives, and who had heard the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 332, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Catholic Church, the Remission of Sins, and the Resurrection of the Flesh. (HTML)
CCEL Footnote 1648 (In-Text, Margin)
... which is incapable of deceiving. And if this appears incredible to any one, [it is because] he looks simply to what the flesh is at present, while he fails to consider of what nature it shall be hereafter. For at that time of angelic change it will no more be flesh and blood, but only body. For when the apostle speaks of the flesh, he says, “There is one flesh of cattle, another of birds, another of fishes, another of creeping things: there are also both celestial bodies and terrestrial bodies.”[1 Corinthians 15:39-40] Now what he has said here is not “celestial flesh,” but “both celestial bodies and terrestrial bodies.” For all flesh is also body; but every body is not also flesh. In the first instance, [for example, this holds good] in the case of those ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 179, footnote 7 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus quotes passages to show that the Apostle Paul abandoned belief in the incarnation, to which he earlier held. Augustin shows that the apostle was consistent with himself in the utterances quoted. (HTML)
CCEL Footnote 387 (In-Text, Margin)
... that it is not as regards our mortal and corruptible body, but as regards our soul, that we are to be changed, it should be observed that the apostle is not speaking of the soul, but of the body, as is evident from the question he starts with: "But some one will say, How are the dead raised, and with what body do they come?" So also, in the conclusion of his argument, he leaves no doubt of what he is speaking: "This corruptible must put on incorruption, and this mortal must put on immortality."[1 Corinthians 15:35-53] Faustus denies this; and the God whom Paul declares to be "immortal, incorruptible, to whom alone is glory and honor," he makes corruptible. For in this monstrous and horrible fiction of theirs, the substance and nature of God was in danger of being ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 210, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus abhors Moses for the awful curse he has pronounced upon Christ. Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages. (HTML)
CCEL Footnote 535 (In-Text, Margin)
... unchangeably self-existent, self-sufficient, and blessed in Himself. In the abundance of His goodness, He by His word spoke, and they were made: He commanded, and they were created. And if earthly bodies are good, of which the apostle spoke when he said that no food is unclean, because every creature of God is good, much more the heavenly bodies, of which the sun and moon are the chief; for the apostle says again, "The glory of the terrestrial is one, and the glory of the celestial is another."[1 Corinthians 15:40]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 318, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus explains the Manichæan denial that man was made by God as applying to the fleshly man not to the spiritual. Augustin elucidates the Apostle Paul’s contrasts between flesh and spirit so as to exclude the Manichæan view. (HTML)
CCEL Footnote 992 (In-Text, Margin)
... same flesh." Then he speaks of celestial and terrestrial bodies, and then of the change of our body by which it will become spiritual and heavenly. "It is sown," he says, "in dishonor, it shall rise in glory; it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body." Then, in order to show the origin of the animal body, he says, "There is a natural body, and there is a spiritual body; as it is written, The first man, Adam, was made a living soul."[1 Corinthians 15:33-45] Now this is written in Genesis, where it is related how God made man, and animated the body which He had formed of the earth. By the old man the apostle simply means the old life, which is a life in sin, and is after the manner of Adam, of whom it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 361, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
A Twofold Question to Be Treated Concerning the Soul; Is It ‘Body’? and is It ‘Spirit’? What Body is. (HTML)
CCEL Footnote 2479 (In-Text, Margin)
... does not consist of limbs of flesh, then the earth cannot be a body, nor the sky, nor a stone, nor water, nor the stars, nor anything of the kind. If, however, a “body” is whatever consists of parts, whether greater or less, which occupy greater or smaller local spaces, then all the things which I have just mentioned are bodies; the air is a body; the visible light is a body; and so are all the things which the apostle has in view, when he says, “There are celestial bodies, and bodies terrestrial.”[1 Corinthians 15:40]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 178, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius and Oceanus. (HTML)
CCEL Footnote 2574 (In-Text, Margin)
5. We believe, say they, in the resurrection of the body. This confession, if only it be sincere, is free from objection. But as there are bodies celestial and bodies terrestrial[1 Corinthians 15:40] and as thin air and the æther are both according to their natures called bodies, they use the word body instead of the word flesh in order that an orthodox person hearing them say body may take them to mean flesh while a heretic will understand that they mean spirit. This is their first piece of craft, and if this is found out, they devise fresh wiles, and, pretending innocence themselves, accuse us of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 99b, footnote 11 (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 IV (HTML)
Concerning the Resurrection. (HTML)
We believe also in the resurrection of the dead. For there will be in truth, there will be, a resurrection of the dead, and by resurrection we mean resurrection of bodies[1 Corinthians 15:35-44]. For resurrection is the second state of that which has fallen. For the souls are immortal, and hence how can they rise again? For if they define death as the separation of soul and body, resurrection surely is the re-union of soul and body, and the second state of the living creature that has suffered dissolution and downfall. It is, then, this very body, which is corruptible and liable to dissolution, that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 279, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter X. The objection that Christ, on the showing of St. John, lives because of the Father, and therefore is not to be regarded as equal with the Father, is met by the reply that for the Life of the Son, in respect of His Godhead, there has never been a time when it began; and that it is dependent upon none, whilst the passage in question must be understood as referring to His human life, as is shown by His speaking there of His body and blood. Two expositions of the passage are given, the one of which is shown to refer to Christ's Manhood, whilst the second teaches His equality with the Father, as also His likeness with men. Rebuke is administered to the Arians for the insult which they are seeking to inflict upon the Son, and the sense (HTML)
135. Even so. Just as I confess the unity of celestial Life subsisting in Father and Son by reason of the unity of the substance of the Godhead, so too, save as concerns the prerogatives of the Divine Nature or those which are the effect of the Incarnation of our Lord, I affirm of the Son a participation of spiritual life with us by virtue of the unity of His Manhood with ours, for “as is the heavenly, such are they also that are heavenly.”[1 Corinthians 15:40] Further, even as in Him we sit at the right hand of the Father, not in the sense that we share His throne, but that we rest in the Body of Christ—even as, I say, we have part in Christ’s session by reason of corporal unity, so too we live in Christ by reason of unity of our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 367, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter XIII. How spirit cannot be penetrated by spirit, and how God alone is incorporeal. (HTML)
... body? For though we maintain that some spiritual natures exist, such as angels, archangels and the other powers, and indeed our own souls and the thin air, yet we ought certainly not to consider them incorporeal. For they have in their own fashion a body in which they exist, though it is much finer than our bodies are, in accordance with the Apostle’s words when he says: “And there are bodies celestial, and bodies terrestrial:” and again: “It is sown a natural body, it is raised a spiritual body;”[1 Corinthians 15:40] from which it is clearly gathered that there is nothing incorporeal but God alone, and therefore it is only by Him that all spiritual and intellectual substances can be pervaded, because He alone is whole and everywhere and in all things, in such a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 376, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of the Resurrection of the Dead. (HTML)
CCEL Footnote 961 (In-Text, Margin)
4. For thus say those who are stubborn in folly:—Why did the Apostle say,— Different is the body which is in heaven from that which is on earth?[1 Corinthians 15:40] But he that hears this, let him hear also the other thing that the Apostle said:— There is an animal body, and there is a spiritual body. And again he said:— We shall all sleep, but we shall not all be changed. And again he said:— This that shall die must clothe itself with that that shall not die, and this which is corruptible must clothe itself with that which is incorruptible. Again he said:— ...