Early Church Fathers Scripture Index : Texts
2 Corinthians 11:6
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 519, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
... beyond you.” He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord’s teaching and the rule of the Church. Wherefore also he proceeds to add, “And if I am rude in speech, yet I am not in knowledge.”[2 Corinthians 11:6]
Ante-Nicene Fathers, Volume 9, page 345, footnote 2 (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)
Fragments of the Fourth Book. (HTML)
CCEL Footnote 4777 (In-Text, Margin)
2. The Apostles are not unaware that in some things they give offence, and that in some respects their culture is defective, and they confess themselves[2 Corinthians 11:6] accordingly to be rude in speech but not in knowledge; for we must consider that the other Apostles would have said this, too, as well as Paul. As for the text, “But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us,” we interpret it in this way. By “treasures” we understand here, as in other passages, the treasure of knowledge (gnosis) and of hidden wisdom. By ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 579, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
Examples of True Eloquence Drawn from the Epistles of Paul and the Prophecies of Amos. (HTML)
CCEL Footnote 1945 (In-Text, Margin)
15. But perhaps some one is thinking that I have selected the Apostle Paul because he is our great orator. For when he says, “Though I be rude in speech, yet not in knowledge,”[2 Corinthians 11:6] he seems to speak as if granting so much to his detractors, not as confessing that he recognized its truth. If he had said, “I am indeed rude in speech, but not in knowledge,” we could not in any way have put another meaning upon it. He did not hesitate plainly to assert his knowledge, because without it he could not have been the teacher of the Gentiles. And certainly if we bring forward anything of his as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 66, footnote 7 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 163 (In-Text, Margin)
6.: “Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so,[2 Corinthians 11:6] who were admired for their eloquence, and prided themselves upon it.”
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 67, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 169 (In-Text, Margin)
... that he was not so unskilled, as some count him to be, I shall try to show in what follows. The unskilled person in men’s estimation is not only one who is unpracticed in the tricks of profane oratory, but the man who is incapable of contending for the defence of the right faith, and they are right. But St. Paul did not say that he was unskilled in both these respects, but in one only; and in support of this he makes a careful distinction, saying that he was “rude in speech, but not in knowledge.”[2 Corinthians 11:6] Now were I to insist upon the polish of Isocrates, the weight of Demosthenes, the dignity of Thucydides, and the sublimity of Plato, in any one bishop, St. Paul would be a strong evidence against me. But I pass by all such matters and the elaborate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 337, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
The Argument (HTML)
CCEL Footnote 1188 (In-Text, Margin)
... too then, in imitation of him, each one bring into order, if not the world, or not entire cities and nations, yet at all events his own house, his wife, his children, his friends, his neighbors. And let no one say to me, “I am unskilled and unlearned:” nothing were less instructed than Peter, nothing more rude than Paul, and this himself confessed, and was not ashamed to say, “though I be rude in speech, yet not in knowledge.” (2 Cor. xi. 6.) Yet nevertheless this rude one, and that unlearned man,[2 Corinthians 11:6] overcame countless philosophers, stopped the mouths of countless orators, and did all by their own ready mind and the grace of God. What excuse then shall we have, if we are not equal to twenty names, and are not even of service to them that live ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 273, footnote 19 (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 VI (HTML)
His Review of the Canonical Scriptures. (HTML)
CCEL Footnote 1994 (In-Text, Margin)
11. In addition he makes the following statements in regard to the Epistle to the Hebrews in his Homilies upon it: “That the verbal style of the epistle entitled ‘To the Hebrews,’ is not rude like the language of the apostle, who acknowledged himself ‘rude in speech’[2 Corinthians 11:6] that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge.
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 143, footnote 3 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book VI (HTML)
Dissension between Theophilus Bishop of Alexandria and the Monks of the Desert. Condemnation of Origen's Books. (HTML)
CCEL Footnote 854 (In-Text, Margin)
... incorporeal, and by no means had a human form; because [they argued] such a constitution would involve the necessary accompaniment of human passions. Now this has been demonstrated by the ancient writers and especially Origen. Theophilus, however though entertaining the very same opinion respecting the Divine nature, yet to gratify his vindictive feelings, did not hesitate to pervert what he and they had rightly taught: but imposed upon the majority of the monks, men who were sincere but ‘rude in speech,’[2 Corinthians 11:6] the greater part of whom were quite illiterate. Sending letters to the monasteries in the desert, he advised them not to give heed either to Dioscorus or to his brothers, inasmuch as they affirmed that God had not a body. ‘Whereas,’ said he, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 173, footnote 2 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book VII (HTML)
Maximian elected to the Episcopate of Constantinople, though Some wished Proclus to take that Place. (HTML)
CCEL Footnote 1017 (In-Text, Margin)
... to one bishopric should be translated to that of another city. The people believing this assertion, were thereby restrained; and about four months after the deposition of Nestorius, a man named Maximian was promoted to the bishopric, who had lived an ascetic life, and was also ranked as a presbyter. He had acquired a high reputation for sanctity, on account of having at his own expense constructed sepulchral depositaries for the reception of the pious after their decease, but was ‘rude in speech’[2 Corinthians 11:6] and inclined to live a quiet life.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 470, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)
Book II (HTML)
Preface to Didymus on the Holy Spirit. (HTML)
... pretty, picked out with the rarest colours. But Didymus, my own Didymus, who has the eyes of the bride in the Song of Songs, those eyes which Jesus bade us lift up upon the whitening fields, looks afar into the depths, and has once more given us cause to call him, as is our wont, the Seer Prophet. Whoever reads the work will recognize the plagiarisms of the Latins, and will despise the derivative streams, as soon as he begins to drink at the fountain head. He is rude in speech, yet not in knowledge;[2 Corinthians 11:6] his very style marks him as one like the apostle as well by the grandeur of the sense as by the simplicity of the words.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 98, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1425 (In-Text, Margin)
4. But perhaps we ought to call Peter and John ignorant, both of whom could say of themselves, “though I be rude in speech, yet not in knowledge.”[2 Corinthians 11:6] Was John a mere fisherman, rude and untaught? If so, whence did he get the words “In the beginning was the word, and the word was with God and the word was God.” Logos in Greek has many meanings. It signifies word and reason and reckoning and the cause of individual things by which those which are subsist. All of which things we rightly predicate of Christ. This truth Plato with all his learning did not know, of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 31 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2695 (In-Text, Margin)
55. He glories in his infirmities and distresses. He takes pleasure in the dying of Jesus, as if it were a kind of ornament. He is lofty in carnal things, he rejoices in things spiritual; he is not rude in knowledge,[2 Corinthians 11:6] and claims to see in a mirror, darkly. He is bold in spirit, and buffets his body, throwing it as an antagonist. What is the lesson and instruction he would thus impress upon us? Not to be proud of earthly things, or puffed up by knowledge, or excite the flesh against the spirit. He fights for all, prays for all, is jealous for all, is kindled on behalf of all, whether without law, or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 295, footnote 18 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3480 (In-Text, Margin)
XX. If it had been permitted to Paul to utter what the Third Heaven contained, and his own advance, or ascension, or assumption thither, perhaps we should know something more about God’s Nature, if this was the mystery of the rapture. But since it was ineffable, we too will honour it by silence. Thus much we will hear Paul say about it, that we know in part and we prophesy in part. This and the like to this are the confessions of one who is not rude in knowledge,[2 Corinthians 11:6] who threatens to give proof of Christ speaking in him, the great doctor and champion of the truth. Wherefore he estimates all knowledge on earth only as through a glass darkly, as taking its stand upon little images of the truth. Now, unless I appear to anyone too ...