Early Church Fathers Scripture Index : Texts
Colossians 1:24
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 471, footnote 7 (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 Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance. (HTML)
... possibly have been to any other than their own God. Accordingly, ourselves “who were sometime alienated and enemies in our mind by wicked works” does He reconcile to the Creator, against whom we had committed offence—worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere, that the Church is the body of Christ, so here also (the apostle) declares that he “fills up that which is behind of the afflictions of Christ in his flesh for His body’s sake, which is the Church.”[Colossians 1:24] But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are “reconciled in His body through death;” meaning, of course, that He died in that ...
Ante-Nicene Fathers, Volume 6, page 209, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXXV. (HTML)
CCEL Footnote 1805 (In-Text, Margin)
... them: “I marvel that ye are so soon removed from Him that called you unto another gospel: which is not another; but there be some that trouble you, and would turn you away from the Gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which has been delivered to you, let him be accursed.” And again he says: “To me, who am the least of all the apostles, is this grace given;” and,” I fill up that which was behind of the afflictions of Christ in my flesh.”[Colossians 1:24] And once more, in another place, he declares of himself that he was a minister of Christ more than all others, as though after him none other was to be looked for at all; for he enjoins that not even an angel from heaven is thus to be received. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 496, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Perfect Man, that Is, Christ; And of His Body, that Is, The Church, Which is His Fullness. (HTML)
CCEL Footnote 1642 (In-Text, Margin)
... joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.” Behold what the perfect man is—the head and the body, which is made up of all the members, which in their own time shall be perfected. But new additions are daily being made to this body while the Church is being built up, to which it is said, “Ye are the body of Christ and His members;” and again, “For His body’s sake,” he says, “which is the Church;”[Colossians 1:24] and again, “We being many are one head, one body.” It is of the edification of this body that it is here, too, said, “For the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ;” and then that passage ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 64, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist. (HTML)
... that serpent which was lifted up in the wilderness, they did not perish by the bites of the serpents. For “our old man is crucified with Him, that the body of sin might be destroyed.” For by the serpent death is understood, which was wrought by the serpent in paradise, the mode of speech expressing the effect by the efficient. Therefore the rod passed into the serpent, Christ into death; and the serpent again into the rod, whole Christ with His body into the resurrection; which body is the Church;[Colossians 1:24] and this shall be in the end of time, signified by the tail, which Moses held, in order that it might return into a rod. But the serpents of the magicians, like those who are dead in the world, unless by believing in Christ they shall have been as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 73, footnote 2 (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)
... things above.” For not to touch Christ, unless when He had ascended to the Father, means not to have thoughts of Christ after a fleshly manner. Again, the death of the flesh of our Lord contains a type of the death of our outer man, since it is by such suffering most of all that He exhorts His servants that they should not fear those who kill the body, but are not able to kill the soul. Wherefore the apostle says, “That I may fill up that which is behind of the afflictions of Christ in my flesh.”[Colossians 1:24] And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” And one of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 8, footnote 2 (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 V (HTML)
CCEL Footnote 43 (In-Text, Margin)
... account, that it is not said merely, “Blessed are they which endure persecution;” but it is added, “for righteousness’ sake.” Now, where there is no sound faith, there can be no righteousness, for the just [righteous] man lives by faith. Neither let schismatics promise themselves anything of that reward; for similarly, where there is no love, there cannot be righteousness, for “love worketh no ill to his neighbour;” and if they had it, they would not tear in pieces Christ’s body, which is the Church.[Colossians 1:24]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 299, footnote 8 (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. viii. 8, ‘I am not worthy that thou shouldest come under my roof,’ etc., and of the words of the apostle, 1 Cor. viii. 10, ‘For if a man see thee who hast knowledge sitting at meat in an idol’s temple,’ etc. (HTML)
CCEL Footnote 2175 (In-Text, Margin)
... anybody at all, He said, “Who touched Me?” And they answer, “The multitude press Thee.” And the Lord would seem to say, I am asking for one who touched, not for one who pressed Me. In this case also is His Body now, that is, His Church. The faith of the few “touches” it, the throng of the many “press” it. For ye have heard, as being her children, that Christ’s Body is the Church, and if ye will, ye yourselves are so. This the Apostle says in many places, “For His body’s sake, which is the Church;”[Colossians 1:24] and again, “But ye are the body of Christ, and members in particular.” If then we are His body, what His body then suffered in the crowd, that doth His Church suffer now. It is pressed by many, touched by few. The flesh presses it, faith touches it. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 405, footnote 8 (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 XVII. 14–19. (HTML)
CCEL Footnote 1740 (In-Text, Margin)
... “And if ye be Christ’s, then are ye Abraham’s seed,” after having said before, “He saith not, And to seeds, as in many, but as in one, And to thy seed, which is Christ.” If, then, the seed of Abraham is Christ, what else is declared to those to whom he says, “Then are ye Abraham’s seed,” but then are ye Christ? Of the same character is what this very apostle said in another place: “Now I rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh.”[Colossians 1:24] He said not, of my afflictions, but “of Christ’s;” for he was a member of Christ, and in his persecutions, such as it behoved Christ to suffer in the whole of His body, he also was filling up his own share of His afflictions. And to be assured of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 132, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLII (HTML)
CCEL Footnote 1222 (In-Text, Margin)
... “longings,” on which we propose to speak to you. For the Psalm itself begins with a certain pious “longing;” and he who sings so, says, “Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God” (ver. 1). Who is it then that saith this? It is ourselves, if we be but willing! And why ask, who it is other than thyself, when it is in thy power to be the thing which thou art asking about? It is not however one individual, but it is “One Body;” but “Christ’s Body is the Church.”[Colossians 1:24] Such “longing” indeed is not found in all who enter the Church: let all however who have “tasted” the sweetness “of the Lord,” and who own in Christ that for which they have a relish, think that they are not the only ones; but that there are such ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 202, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIII (HTML)
CCEL Footnote 1929 (In-Text, Margin)
... above, the members below. For one not travailing nor in pain would not say, “Saul, Saul, why persecutest thou me?” Him, with whom when persecuting He was travailing, being converted, He made to travail. For he also was himself afterwards enlightened, and grafted on those members which he used to persecute; being pregnant with the same love, he said, “My little children, of whom again I travail, until Christ be formed in you.” For the members therefore of Christ, for His Body which is the Church,[Colossians 1:24] for that same One Man, that is, for that very unity, whereof the Head is above, this Psalm is sung.…Who are they, then, amid whom we travail and groan, if in the Body of Christ we are, if under Him, the Head, we live, if amongst His members we are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 251, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2365 (In-Text, Margin)
... therefore of Christ are not in Christ alone; nay, there are not any save in Christ. For if Christ thou understandest to be Head and Body, the sufferings of Christ are not, save in Christ: but if Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence saith a certain member of Him, Paul the Apostle, “In order that I may supply what are wanting of the oppressions of Christ in my flesh”?[Colossians 1:24] If therefore in the members of Christ thou art, whatsoever man thou art that art hearing these words, whosoever thou art that dost hear these words (but however, thou dost hear, if in the members of Christ thou art): whatsoever thing thou sufferest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 428, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4123 (In-Text, Margin)
13. For this purpose he briefly sketches in what follows the troubles of Christ’s body. For it is not in the Head alone that they took place, since it is said to Saul too, “Why persecutest thou Me?” and Paul himself, as if placed as an elect member in the same body, saith, “That I may fill up that which is behind of the afflictions of Christ in my flesh.”[Colossians 1:24] “Why then, Lord, hast Thou cast off my soul? why hidest Thou Thy face from me?”
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 64, footnote 4 (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 146 (In-Text, Margin)
But my accusers are unwilling to consider any of these things. For otherwise they would cease to blame a person who is unwilling to perish without cause. It is not the management of corn and barley, oxen or sheep, that is now under our consideration, nor any such like matters, but the very Body of Jesus. For the Church of Christ, according to St. Paul, is Christ’s Body,[Colossians 1:24] and he who is entrusted with its care ought to train it up to a state of healthiness, and beauty unspeakable, and to look everywhere, lest any spot or wrinkle, or other like blemish should mar its vigor and comeliness. For what is this but to make it appear worthy, so far as human power can, of the incorruptible ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 137, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homilies on S. Ignatius and S. Babylas. (HTML)
Eulogy. (HTML)
CCEL Footnote 373 (In-Text, Margin)
... great indulgence, and were still in a somewhat feeble condition and were often upset. And this was a thing which used to grieve the teachers, no less than the fightings without, nay rather much more. For the fightings without, and the plottings, afforded much pleasure to them on account of the hope of the rewards awaiting them. On this account the apostles returned from the presence of the Sanhedrin rejoicing because they had been beaten; and Paul cries out, saying: “I rejoice in my sufferings,”[Colossians 1:24] and he glories in his afflictions everywhere. But the wounds of those at home, and the falls of the brethren, do not suffer them to breathe again, but always, like some most heavy yoke, continually oppress and afflict the neck of their soul. Hear at ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 275, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself. (HTML)
A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself. (HTML)
CCEL Footnote 893 (In-Text, Margin)
... with his own countrymen, continually assailed both by foes and by acquaintance, subjected to countless intrigues, struggling with hunger and nakedness, undergoing other frequent and lasting mischances and afflictions: and why need I mention the greater part of them? he was dying every day: but yet, although subjected to so many and such grievous sufferings, he not only uttered no blasphemous word, but rejoiced over these things and gloried in them: and one time he says “I rejoice in my sufferings,”[Colossians 1:24] and then again “not only this but we also glory in afflictions.” If then he rejoiced and gloried when suffering such great troubles what excuse will you have, and what defence will you make if you blaspheme when you do not undergo the smallest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 449, footnote 3 (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 XVI (HTML)
CCEL Footnote 1675 (In-Text, Margin)
... and will be encompassed with a chain; feeling ashamed and indignant, he will recoil from the word preached. Therefore, saith he, “Except these bonds.” Not as deprecating the bonds themselves, God forbid! But condescending to the other’s infirmity; for he himself loved and welcomed his bonds, even as a woman fond of ornament doth her jewels of gold. Whence is this apparent? “I rejoice,” saith he, “in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh.”[Colossians 1:24] And again; “Unto you it is given in the behalf of Christ, not only to believe on Him, but to suffer for His sake.” And again; “And not only so, but we also glory in tribulations.” Wherefore, if he rejoices and glories in this, and calls it a gift of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 463, 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 XVIII (HTML)
CCEL Footnote 1751 (In-Text, Margin)
... more so; for in the one case, there is the necessity of nature; in the other, the whole is seated in the power of choice. Therefore Paul, when he had endured innumerable evils—shipwrecks, wars, persecutions, plots, the assaults of robbers, and things too numerous to be recounted, dying also daily deaths—was so far from grieving or being discontented, that he gloried, and rejoiced, and said, “I now rejoice in my sufferings, and fill up that which is behind of the afflictions of Christ in my flesh.”[Colossians 1:24] And again: “And not only so, but we glory in tribulations.” Now, glorying signifies an extension of pleasure.