Early Church Fathers Scripture Index : Texts
Philippians 3:21
There are 38 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 451, footnote 4 (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)
... also? It is, however, quite enough for me, that in his Gospel he admits the Son of man to be both Christ and Man; so that he will not be able to deny Him (in this passage), in the “Adam” and the “man” (of the apostle). What follows will also be too much for him. For when the apostle says, “As is the earthy,” that is, man, “such also are they that are earthy”—men again, of course; “therefore as is the heavenly,” meaning the Man, from heaven, “such are the men also that are heavenly.”[Philippians 3:20-21] For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in ...
Ante-Nicene Fathers, Volume 3, page 473, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Philippians. The Variances Amongst the Preachers of Christ No Argument that There Was More Than One Only Christ. St. Paul's Phrases--Form of a Servant, Likeness, and Fashion of a Man--No Sanction of Docetism. No Antithesis (Such as Marcion Alleged) in the God of Judaism and the God of the Gospel Deducible from Certain Contrasts Mentioned in This Epistle. A Parallel with a Passage in Genesis. The Resurrection of the Body, and the Change Thereof. (HTML)
... of the law, but that which is through Him,” he would not have used the phrase through Him of any other than Him to whom the law belonged. “Our conversation,” says he, “is in heaven.” I here recognise the Creator’s ancient promise to Abraham: “I will multiply thy seed as the stars of heaven.” Therefore “one star differeth from another star in glory.” If, again, Christ in His advent from heaven “shall change the body of our humiliation, that it may be fashioned like unto His glorious body,”[Philippians 3:21] it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground. But how shall it be changed, if it shall have no real existence? If, however, ...
Ante-Nicene Fathers, Volume 3, page 580, footnote 17 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
St. Paul, All Through, Promises Eternal Life to the Body. (HTML)
CCEL Footnote 7618 (In-Text, Margin)
... also “shall strength be made perfect in weakness,” —saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, “we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body”[Philippians 3:20-21] —of course after the resurrection, because Christ Himself was not glorified before He suffered. These must be “the bodies” which he “beseeches” the Romans to “present” as “a living sacrifice, holy, acceptable unto God.” But how a living ...
Ante-Nicene Fathers, Volume 3, page 589, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject. (HTML)
CCEL Footnote 7712 (In-Text, Margin)
... had changed His raiment for a robe of light; but He still retained features which Peter could recognise. In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory—the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off. It was as full of this splendid example that Paul said: “Who shall change our vile body, that it may be fashioned like unto His glorious body.”[Philippians 3:21] But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that “Saul, when changed into another man,” passed away from his own bodily substance; and that Satan himself, when ...
Ante-Nicene Fathers, Volume 4, page 632, footnote 15 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter L (HTML)
... his best estate is altogether vanity?” He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, “Who knows if to die is not to live, and if to live is not death” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;” and, “Thou hast brought me into the dust of death;” and similarly, “Who will deliver me from the body of this death?” also, “Who will change the body of our humiliation.”[Philippians 3:21] It is a prophet also who says, “Thou hast brought us down in a place of affliction;” meaning by the “place of affliction” this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how ...
Ante-Nicene Fathers, Volume 5, page 403, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cyprian to Nemesianus and Other Martyrs in the Mines. (HTML)
CCEL Footnote 3009 (In-Text, Margin)
... since Christ is the head of the man, anything whatever must needs become that head which is illustrious on account of Christ’s name. All that deformity, detestable and foul to Gentiles, with what splendour shall it be recompensed! This temporal and brief suffering, how shall it be exchanged for the reward of a bright and eternal honour, when, according to the word of the blessed apostle, “the Lord shall change the body of our humiliation, that it may be fashioned like to the body of His brightness!”[Philippians 3:21]
Ante-Nicene Fathers, Volume 5, page 474, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Mortality. (HTML)
CCEL Footnote 3511 (In-Text, Margin)
... life. That is not an ending, but a transit, and, this journey of time being traversed, a passage to eternity. Who would not hasten to better things? Who would not crave to be changed and renewed into the likeness of Christ, and to arrive more quickly to the dignity of heavenly glory, since Paul the apostle announces and says, “For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory?”[Philippians 3:21] Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, “Father, I will that they also whom Thou ...
Ante-Nicene Fathers, Volume 5, page 536, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven.” Of this same matter to the Philippians: “All seek their own, and not those things which are Christ’s; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory.”[Philippians 3:19-21] Of this very matter to Galatians: “But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Concerning this same thing to Timothy: “No man that warreth for God ...
Ante-Nicene Fathers, Volume 6, page 375, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
XII. The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation,[Philippians 3:21] and therefore Daniel was called “a man of desires.” But then it will be transfigured into an impassible body, not by the change of the arrangement of the members, but by its not desiring carnal pleasures.
Ante-Nicene Fathers, Volume 7, page 299, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
On the Workmanship of God, or the Formation of Man (HTML)
Chap. XIX.—Of the soul, and it given by God (HTML)
CCEL Footnote 1944 (In-Text, Margin)
... For, having granted this, He bound man himself by the mystery of virtue, by which he might be able to gain life. For great is the power, great the reason, great the mysterious purpose of man; and if any one shall not abandon this, nor betray his fidelity and devotedness, he must be happy: he, in short, to sum up the matter in few words, must of necessity resemble God. For he is in error whosoever judges of man by his flesh. For this worthless body with which we are clothed is the receptacle of man.[Philippians 3:21] For man himself, can neither be touched, nor looked upon, nor grasped, because he lies hidden within this body, which is seen. And if he shall be more luxurious and delicate in this life than its nature demands, if he shall despise virtue, and give ...
Ante-Nicene Fathers, Volume 9, page 465, footnote 14 (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 XII. (HTML)
The Coming of the Son of Man in Glory. (HTML)
... He was dishonoured and not esteemed.” And it was necessary that He should come in such form that He might bear our sins and suffer pain for us; for it did not become Him in glory to bear our sins and suffer pain for us. But He also comes in glory, having prepared the disciples through that epiphany of His which has no form nor beauty; and, having become as they that they might become as He, “conformed to the image of His glory,” since He formerly became conformed to “the body of our humiliation,”[Philippians 3:21] when He “emptied Himself and took upon Him the form of a servant,” He is restored to the image of God and also makes them conformed unto it.
Ante-Nicene Fathers, Volume 9, page 488, footnote 5 (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)
The “Woe” Does Not Apply to the Disciples of Jesus. (HTML)
... avoid this woe not be a lover of life, but let him say with Paul,” “The world is crucified unto me, and I unto the world.” For the saints while “in the tabernacle, do groan being burdened” with “the body of humiliation,” and do all things that they may become worthy to be found in the mystery of the resurrection, when God shall fashion anew the body of humiliation not of all, but of those who have been truly made disciples to Christ, so that it may be conformed to the body of the glory of Christ.[Philippians 3:21] For as none of the “woes” happen to any of the disciples of Christ, so does not this “woe, because of occasions of stumbling;” for, supposing that thousands of occasions should arise, they shall not touch those who are no longer of the world. But if ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 25, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father. (HTML)
... that He hath put all things under the Son, to be so understood of the Father, as that He should not think that the Son Himself put all things under Himself. For this the apostle plainly declares, when he says to the Philippians, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.”[Philippians 3:20-21] For the working of the Father and of the Son is indivisible. Otherwise, neither hath the Father Himself put all things under Himself, but the Son hath put all things under Him, who delivers the kingdom to Him, and puts down all rule and all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 73, footnote 8 (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 One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... turned away from the truth, as to dare to say that He was touched by men before He ascended, but by women when He had ascended? It was on account of this type, which went before in the Lord, of our future resurrection in the body, that the apostle says, “Christ the first-fruits; afterward they that are Christ’s.” For it was the resurrection of the body to which this place refers, on account of which he also says, “Who has changed our vile body, that it may be fashioned like unto His glorious body.”[Philippians 3:21] The one death therefore of our Saviour brought salvation to our double death, and His one resurrection wrought for us two resurrections; since His body in both cases, that is, both in His death and in His resurrection, was ministered to us by a kind ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 150, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of His Walking Upon the Water, and of the Questions Regarding the Harmony of the Evangelists Who Have Narrated that Scene, and Regarding the Manner in Which They Pass Off from the Section Recording the Occasion on Which He Fed the Multitudes with the Five Loaves. (HTML)
CCEL Footnote 1068 (In-Text, Margin)
... again, is any want of harmony betrayed by the fact that Matthew’s words are, “He went up into a mountain apart to pray;” whereas John puts it thus: “When He perceived that they would come to make Him a king, He departed again into a mountain Himself alone.” Surely the matter of the departure is in no way a thing antagonistic to the matter of prayer. For, indeed, the Lord, who in His own person transformed the body of our humiliation in order that He might make it like unto the body of His own glory,[Philippians 3:21] hereby taught us also the truth that the matter of departure should be to us in like manner grave matter for prayer. Neither, again, is there any defect of consistency proved by the circumstance that Matthew has told us first how He commanded His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 309, footnote 5 (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. 21. (HTML)
CCEL Footnote 1195 (In-Text, Margin)
2. He was troubled, then, who had power to lay down His life, and had power to take it again. That mighty power is troubled, the firmness of the rock is disturbed: or is it rather our infirmity that is troubled in Him? Assuredly so: let servants believe nothing unworthy of their Lord, but recognize their own membership in their Head. He who died for us, was also Himself troubled in our place. He, therefore, who died in power, was troubled in the midst of His power: He who shall yet transform[Philippians 3:21] the body of our humility into similarity of form with the body of His glory, hath also transferred into Himself the feeling of our infirmity, and sympathizeth with us in the feelings of His own soul. Accordingly, when it is the great, the brave, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 495, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CII (HTML)
CCEL Footnote 4580 (In-Text, Margin)
2. Let him add poverty then to poverty: let Him transfigure unto Himself our humble body: let Him be our Head, we His limbs, let there be two in one flesh.[Philippians 3:21] …For He hath deigned to hold even us as His limbs. The penitent also are among His limbs. For they are not shut out, nor separated from His Church: nor would He make the Church His spouse, unless by words like these: “Repent ye, for the kingdom of heaven is at hand.” Let us then hear what the head and the body prayeth, the bridegroom and bride, Christ and the Church, both one Person; but the Word and the flesh are not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 200, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1295 (In-Text, Margin)
Orth. —What has been already said indicates the body perfectly plainly; for what is seen is a body; but I will nevertheless point out to you that even after the assumption the body of the Lord is called a body. Hear the teaching of the Apostle, “For our conversation is in Heaven from whence also we look for the Saviour, the Lord Jesus, who shall change our vile body that it may be fashioned like unto his glorious body.”[Philippians 3:20-21] It was not changed into another nature, but remained a body, full however of divine glory, and sending forth beams of light. The bodies of the saints shall be fashioned like unto it. But if it was changed into another nature, their bodies will be likewise changed, for they shall be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 203, footnote 7 (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 1322 (In-Text, Margin)
“That he speaks of the body as conformed to those of men he teaches more clearly in his Epistle to the Philippians, ‘our conversation’ he says ‘is in Heaven from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto His glorious body.’[Philippians 3:20-21] And if by changing the form of the vile body of men He fashions it like unto His own body, then the false teaching of our opponents is shewn to be in every way worthless.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 216, 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 1411 (In-Text, Margin)
“He does not put His enemies under Him as God but as man, but so that the God who is seen and man are the same. Paul too teaches us that the words ‘until I make thy foes thy footstool’ are spoken to men, describing the success as His own of course in accordance with His divinity ‘According to the working whereby He is able even to subdue all things unto Himself.’[Philippians 3:21] Behold Godhead and manhood existing inseparably in One Person.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 322, footnote 5 (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 John the Œconomus. (HTML)
CCEL Footnote 2131 (In-Text, Margin)
... on incorruption, and this mortal must put on immortality.” Thus he did not speak of the Lord as bodiless, but taught us to believe that even the visible nature is incorruptible, and glorified with the divine glory. This instruction he has given us yet more clearly in the Epistle to the Philippians; “For our conversation” he writes “is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body.”[Philippians 3:20-21] By these words he teaches us distinctly that the body of the Lord is a body, but a divine body, and glorified with the divine glory.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 437, 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 I (HTML)
The resurrection body is a spiritual body. (HTML)
... saying of the Apostle is true: “It is sown in corruption, it will be raised in incorruption; it is sown in dishonour, it will be raised in glory; it is sown a natural body, it will be raised a spiritual body.” Inasmuch then as it is a spiritual body, and glorious, and incorruptible, it will be furnished and adorned with its own proper members, not with members taken from elsewhere, according to that glorious image of which Christ is set forth as the perpetual type, as it is said by the Apostle:[Philippians 3:21] “Who shall change the body of our humiliation, that it may be conformed to the body of his glory.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 455, footnote 8 (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 I (HTML)
Origin of men, angels, and heavenly bodies. (HTML)
“We must hold that men are by nature children of wrath because of this[Philippians 3:21] ‘body of humiliation’ and ‘body of death,’ and because ‘the heart of man is disposed to evil from his youth.’”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 562, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 46 (HTML)
CCEL Footnote 3429 (In-Text, Margin)
... remain shall be caught up together with them in the clouds to meet Christ in the air, and so shall we ever be with the Lord.” And do not marvel that the flesh of the saints is to be changed into such a glorious condition at the resurrection as to be caught up to meet God, suspended in the clouds and borne in the air, since the same Apostle, setting forth the great things which God bestows on them that love Him, says, “Who shall change our vile body that it may be made like unto His glorious body.”[Philippians 3:21] It is nowise absurd then, if the bodies of the saints are said to be raised up into the air, seeing that they are said to be renewed after the image of Christ’s body, which is seated at God’s right hand. But this also the holy Apostle adds, speaking ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 331, footnote 6 (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; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word. (HTML)
... many as received Him, to them gave He power to become children of God;’ and in his Epistle he writes, ‘By this we know that He abideth in us by His Spirit which He hath given us.’ And this too is an evidence of His goodness towards us that, while we were exalted because that the Highest Lord is in us, and on our account grace was given to Him, because that the Lord who supplies the grace has become a man like us, He on the other hand, the Saviour, humbled Himself in taking ‘our body of humiliation[Philippians 3:21],’ and took a servant’s form, putting on that flesh which was enslaved to sin. And He indeed has gained nothing from us for His own promotion: for the Word of God is without want and full; but rather we were promoted from Him; for He is the ‘Light, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 376, footnote 10 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4541 (In-Text, Margin)
... the desires of the flesh and of the thoughts, and were children of wrath, even as the rest. But now He has raised us up with Him, and made us to sit with Him in the heavenly places in Christ Jesus, that we may put away according to our former manner of life the old man, which is corrupt according to the lusts of deceit, and that blessing may be applied to us which so finely concludes the mystical Epistle to the Ephesians: “Grace be with all them that love our Lord Jesus Christ in uncorruptness.”[Philippians 3:20-21] “For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. Whatsoever things then are true, whatsoever are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 437, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5045 (In-Text, Margin)
... it is an enemy; you forget, also, what is told us of the resurrection of the dead: ‘It is sown in corruption, it shall rise in incorruption. It is sown in dishonour, 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.’ Now we see with our eyes, hear with our ears, act with our hands, walk with our feet. But in that spiritual body we shall be all sight, all hearing, all action, all movement. The Lord shall transfigure[Philippians 3:21] the body of our humiliation and fashion it according to His own glorious body. In saying transfigure he affirms identity with the members which we now have. But a different body, spiritual and ethereal, is promised to us, which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 149, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2417 (In-Text, Margin)
... class="Note" href="#fnf_ii.xxv-p7.2">24162416 Eph. i. 5., made us to be conformed to the body of Christ’s glory[Philippians 3:21]. Having therefore become partakers of Christ, ye are properly called Christs, and of you God said, Touch not My Christs, or anointed. Now ye have been made Christs, by receiving the antitype of the Holy Ghost; and all things have been ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 222, footnote 28 (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 2825 (In-Text, Margin)
91. I have said nothing yet of the internal warfare within ourselves, and in our passions, in which we are engaged night and day against the body of our humiliation,[Philippians 3:21] either secretly or openly, and against the tide which tosses and whirls us hither and thither, by the aid of our senses and other sources of the pleasures of this life; and against the miry clay in which we have been fixed; and against the law of sin, which wars against the law of the spirit, and strives to destroy the royal image in us, and all the divine emanation which has been bestowed upon us; so that it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 248, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3062 (In-Text, Margin)
... wisdom of which we are convinced by deeds, than that which is set forth in splendid language. For “a good understanding,” he saith, “have all they that do thereafter,” not they who proclaim it. Time is the best touchstone of this wisdom, and “the hoary head is a crown of glory.” For if, as it seems to me as well as to Solomon, we must “judge none blessed before his death,” and it is uncertain “what a day may bring forth,” since our life here below has many turnings, and the body of our humiliation[Philippians 3:21] is ever rising, falling and changing; surely he, who without fault has almost drained the cup of life, and nearly reached the haven of the common sea of existence is more secure, and therefore more enviable, than one who has yet a long voyage before ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 44, footnote 11 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That our opponents refuse to concede in the case of the Spirit the terms which Scripture uses in the case of men, as reigning together with Christ. (HTML)
CCEL Footnote 1297 (In-Text, Margin)
... in the fellowship of God and of His Christ? “The Spirit itself beareth witness with our spirit that we are the children of God;” and are we not to allow to the Spirit even that testimony of His fellowship with God which we have learnt from the Lord? For the height of folly is reached if we through the faith in Christ which is in the Spirit hope that we shall be raised together with Him and sit together in heavenly places, whenever He shall change our vile body from the natural to the spiritual,[Philippians 3:21] and yet refuse to assign to the Spirit any share in the sitting together, or in the glory, or anything else which we have received from Him. Of all the boons of which, in accordance with the indefeasible grant of Him who has promised them, we have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 157, footnote 3 (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 IX (HTML)
... fulness of the Godhead is in Him, so we are made full in Him. The Apostle says not merely ye are made full, but, in Him ye are made full; for all who are, or shall be, regenerated through the hope of faith to life eternal, abide even now in the body of Christ; and afterwards they shall be made full no longer in Him, but in themselves, at the time of which the Apostle says, Who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory[Philippians 3:21]. Now, therefore, we are made full in Him, that is, by the assumption of His flesh, for in Him dwelleth the fullness of the Godhead bodily. Nor has this our hope a light authority in Him. Our fulness in Him constitutes His headship and principality ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 213, footnote 5 (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)
... strife. O death, where is thy sting? O death, where is thy strife ? In the subjection of His enemies death is conquered; and, death conquered, life immortal follows. The Apostle tells us also of the special reward attained by this subjection which is made perfect by the subjection of belief: Who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the works of His power, whereby He is able to subject all things to Himself[Philippians 3:21]. There is then another subjection, which consists in a transition from one nature to another, for our nature ceases, so far as its present character is concerned, and is subjected to Him, into Whose form it passes. But by ‘ceasing’ is implied not an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 240, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm I. (HTML)
... is regulated the right moment of receiving, in the case of the recipients, and of giving, in that of the giver; for the giver has choice of the season. But delay in point of time depends upon the fulness of times. For the dispensation of yielding fruit waits upon the fulness of time. Now what, you ask, is this fruit that is to be dispensed? That assuredly of which this same Apostle is speaking when he says: And He will change our vile body, that it may be fashioned like His glorious body[Philippians 3:21]. Thus He will give us those fruits of His which He has already brought to perfection in that man whom He has chosen to Himself who is portrayed under the image of a tree, whose mortality He has utterly done away and has raised him to share in His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 101b, footnote 1 (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)
... such as was our Lord’s body after the resurrection which passed through closed doors, was unwearying, had no need of food, or sleep, or drink. For they will be, saith the Lord, as the angels of God: there will no longer be marriage nor procreation of children. The divine apostle, in truth, says, For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like unto His glorious body[Philippians 3:20-21]: not meaning change into another form (God forbid!), but rather the change from corruption into incorruption.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 307, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XV. He briefly takes up again the same points of dispute, and shrewdly concludes from the unity of the divine power in the Father and the Son, that whatever is said of the subjection of the Son is to be referred to His humanity alone. He further confirms this on proof of the love, which exists alike in either. (HTML)
183. And lest thou shouldst by chance attribute to the weakness of the Son, that it is written, that God hath put all things in subjection under Him; learn that He has Himself brought all things into subjection to Himself, for it is written: “Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like unto His glorious body according to the working, whereby He is able to subdue all things unto Himself.”[Philippians 3:20-21] Thou has learnt, therefore, that He can subdue all things unto Himself according to the working of His Godhead.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 322, footnote 7 (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 III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter VII. How we can attain perfection in each of these sorts of renunciations. (HTML)
... to do.” And when we have left him, as we pass from things visible to things unseen we shall be able to say with the Apostle: “But we know that if our earthly house of this tabernacle is dissolved we have a habitation from God, a house not made with hands, eternal in the heavens,” and this also, which we quoted a little while ago: “But our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus, who will reform the body of our low estate made like to the body of His glory,”[Philippians 3:20-21] and this of the blessed David: “For I am a sojourner upon the earth,” and “a stranger as all my fathers were;” so that we may in accordance with the Lord’s word be made like those of whom the Lord speaks to His Father in the gospel as follows: “They ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 186, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Resurrection, II. (HTML)
CCEL Footnote 1126 (In-Text, Margin)
... and Death, and the Resurrection of His body: inasmuch as without any separation of the Godhead you acknowledge a Christ, Who was truly born of a Virgin’s womb, truly hung on the wood of the cross, truly laid in an earthly tomb, truly raised in glory, truly set on the right hand of the Father’s majesty; “whence also,” as the Apostle says, “we look for a Saviour our Lord Jesus Christ. Who shall refashion the body of our humility to become conformed to the body of His glory[Philippians 3:20-21].” Who liveth and reigneth, &c.