1 Corinthians Chapter 11
1 Be ye followers of me, as also I am of Christ. If ye are of me, and I am of Christ, then ye are imitators of Christ, and Christ of God
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3 For I would have you know that the head of every man is Christ; and the head of the woman is the man:
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8 for the man is not of the woman, but the woman of the man.
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11 For neither is the woman without the man, nor the man without the woman, in the Lord
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18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it.
19 No doubt there must be heresies among you, that they which are approved of God may be made manifest among you.
20 so When ye come together, this is not to eat the Lord's supper,
21 For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken.
22 Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not? What shall I say to you? Shall I praise you? Certainly not in this matter!
23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread,
24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.”
25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.”
26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.
27 So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
28 But let a man examine himself, and so let him eat of the bread and drink of the cup
29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves.
30 For there are certainly among us many weak and sickly, and many sleep.
31 But if we judge ourselves, we shall not be judged.
32 Nevertheless, Being judged by the Lord, we are chastened, that we may not be condemned with the world.
33 So that, my brethren, when ye come together to eat, wait for one another.
34 And if any one is hungry, let him eat at home, that ye come not together to condemnation.
Relevant Patristic Witnesses
1 cor 11.1 - Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers of me, even as I also am of Christ." [Ignatius Ephesians]
1 cor 11.1 - Similarly with Paul “the All-virtuous Wisdom” says, “H, that heareth me shall dwell trusting in hope.” 2419 For the restoration of hope is called by the same term “hope.” To the expression “will dwell” it has most beautifully added “trusting,” showing that such an one has obtained rest, having received the hope for which he hoped. Wherefore also it is added, “and shall be quiet, without fear of any evil.” And openly and expressly the apostle, in the first Epistle to the Corinthians says, “Be ye followers of me, as also I am of Christ,” 2420 in order that that may take place. If ye are of me, and I am of Christ, then ye are imitators of Christ, and Christ of God. Assimilation to God, then, so that as far as possible a man becomes righteous and holy with wisdom he lays down as the aim of faith, and the end to be that restitution of the promise which is effected by faith. From these doctrines gush the fountains, which we specified above, of those who have dogmatized about “the end.” But of these enough. [Clement Stromata 2.22 136 § 5 (p.188, l.18) BP1 ]
1 Cor 11.1 - Pseudo-Cyprian De centesima sexagesima trigesima § 42 (p.86, l.338 - <) BP2
1 Cor 11.1 Pseudo-Cyprian De laude martyrii 28 (p.50, l.3 - <) BP2
1 Cor 11.1 Clement Virginity
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§ 2 (p.4, l.8) BP2
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§ 1 (p.9, l.12) BP2
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§ 4 (p.10, l.16) BP2
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6
§ 5 (p.11, l.13 - <)
BP2
1
7
§ 1 (p.11, l.18) BP2
1 cor 11.1 - Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, you desire to be like these, imitate them with all your power. For the Scripture has said, The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith. Hebrews 13:7 And again it says, Imitate me, my brethren, as I imitate Christ. 1 Corinthians 11:1 [Clement First Epistle on Virginity 5]
1 Cor 11.1 Methodius De resurrectione (Aglaophon) fragm. 1 - 2 4 § 4 (p.336, l.16 - <) BP2
1 Cor 11.1 Epiphanius Panarion 30 33 § 8 (p.380, l.21 - <) BP4 30 34 § 1 (p.380, l.26) BP4 64 58 § 7 (p.493, l.3 - *<) BP4
1 Cor 11.2 only Acts of Paul C (p.30, l.10) BP1
1 cor 11.3 - And so they upbraid the discipline of monogamy with being a heresy; nor is there any other causewhence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the light burden of the Lord. [Tertullian On Monogamy 2]
1 Cor 11.3 Clement Instructor 3 63 § 2 (p.271, l.23) BP1
1 Cor 11.3 Clement Stromata 4 60 § 2 (p.275, l.26) BP1 4 63 § 5 (p.277, l.15) BP1 5 38 § 1 (p.351, l.25) BP1
1 cor 11.3 - But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyterlay his hand? Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if the man is head of the woman, and God of the man, how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful. [Clement Instructor 2.11]
1 cor 11.3, 8, 11 - As then there is sameness, as far as respects the soul, she will attain to the same virtue; but as there is difference as respects the peculiar construction of the body, she is destined for child-bearing and housekeeping. “For I would have you know,” says the apostle, “that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. For neither is the woman without the man, nor the man without the woman, in the Lord.” 2771 For as we say that the man ought to be continent, and superior to pleasures; so also we reckon that the woman should be continent and practiced in fighting against pleasures. “But I say, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh,” counsels the apostolic command; “for the flesh lusteth against the spirit, and the spirit against the flesh. These, then, are contrary” (not as good to evil, but as fighting advantageously), he adds therefore, so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness.” 2772 He calls sinners, as I think, “flesh,” and the righteous “spirit.” Further, manliness is to be assumed in order to produce confidence and forbearance, so as “to him that strikes on the one cheek, to give to him the other; and to him that takes away the cloak, to yield to him the coat also,” strongly, restraining anger. For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practice war no less than the men; and the women of the Sacæ besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practice manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. Further, the females no less than the males manage the house, and hunt, and keep the flocks: [Clement Stromata 4.8]
1 cor 11.3 - Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, “the acceptable year of the Lord,” proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, “since the Head of the Church” is the Savour. 3030 The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, “The Head of Christ is the God and Father of our Lord Jesus Christ.” 3031 Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle (λογίον); and this indicated the Word (λόγος) by which it was framed, and is the symbol of heaven, made by the Word, 3032 and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand. [Clement STromata 5.4]
1 Cor 11.3 - Didascalia apostolorum 3 (p.20, l.9 - /) BP2
1 Cor 11.3 Clementine Recognitions 6 8 § 1 (p.191, l.23) BP2
1 cor 11.3 - "The head of every man is Christ." [Tertullian Against Marcion 5.8 § 1 (p.685, l.1) BP1 ]
1 cor 11.3 - " Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for "the head of Christ is God." [Tertullian Against Praxeas]
1 cor 11.3 - it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer [Tertullian On Prayer]
1 Cor 11.3 Epiphanius Panarion 37 8 § 4 (p.60, l.23 - <) BP4
1 cor 11.4 - For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of theFather, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete;John 14:16, etc. but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! Who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church;acting like those who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, 1 Corinthians 11:4-5 he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church.Sinning, therefore, in all these particulars, against the Spirit of God, Matthew 12:31 they fall into theirremissible sin. [Irenaeus AH 3.11.7]
1 Cor 11.4 Acta Thomae 1' § 56 (p.173, l.1) BP2
1 Cor 11.4 Tertullian Against Marcion 5 8 § 11 (p.688, l.10) BP1
1 cor 11.5, 6 - Woman and man are to go to church decently attired, with natural step, embracing silence, possessing unfeigned love, pure in body, pure in heart, fit to pray to God. Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.(151) They say that the wife of Aenuas, through excess of propriety, did not, even in her terror at the capture of Troy, uncover herself; but, though fleeing from the conflagration, remained veiled. [Clement Instructor 3 79 § 4 (p.280, l.12) BP1]
1 cor 11.5,6 - In precisely the same manner, 5568 when enjoining on women silence in the church, that they speak not for the mere sake 5569 of learning 5570 (although that even they have the right of prophesying, he has already shown 5571 when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. [Tertullian Against Marcion 5.8]
1 Cor 11.6 - Clement Instructor 2 114 § 3 (p.225, l.21) BP1
1 Cor 11.6 Acts of Thomas § 56 (p.173, l.1) BP1
1 Cor 11.7 And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman." Clement Stromata 4 63 § 5 (p.277, l.16) BP1
1 Cor 11.7 Adamantius Dialogues (p.224, l.1 - <) BP2
1 cor 11.7 - " Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God." [Tertullian Against Marcion 5 8 § 1 (p.685, l.4) BP1 ]
1 cor 11.7 - for He wishes His "image "-us-to become likewise His "likeness; " [Tertullian An Exhortation to Chastity]
1 cor 11.7 - And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; " [Methodius, Discourse on the Resurrection 3 15 § 1 (p.411, l.24 - <) BP2 ]
1 Cor 11.7 Epiphanius Panarion 42 11 § 8 (p.122, l.16 - *< >) BP4 42 12 § 3 (p.167, l.25 - *< >) BP4 42 12 § 3 (p.167, l.27 - <) BP4
1 Cor 11.8 Tertullian Against Marcion 5 8 § 2 (p.685, l.11) BP1
1 Cor 11.8 Epiphanius Panarion 49 3 § 3 (p.244, l.4 - <) BP4
1 cor 11.9 - If it is because "she was created for the man," [Tertullian Against Marcion 5.8 § 2 (p.685, l.11) BP1]
1 cor 11.9 - Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, Awoman ought to have a veil upon her head, because of the angels. Now, that Achamoth, when theSaviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by theLord upon the cross. Thus, when He said, My God, my God, why have You forsaken Me?Matthew 27:46 He simply showed that Sophia was deserted by the light, and was restrained by Horosfrom making any advance forward. Her anguish, again, was indicated when He said, My soul is exceeding sorrowful, even unto death; Matthew 26:38 her fear by the words, Father, if it be possible, let this cup pass from Me; Matthew 26:39 and her perplexity, too, when He said, And what I shall say, I know not. [Irenaeus 1.8.2]
1 Cor 11.10 When Wisdom. beheld him she recognized that he was similar to the Light who had deserted her, and she ran to him and re joiced and worshipped and, beholding the male angels who were sent out with him, she was abashed and put on a veil. Through this mystery Paul commands the women "to wear power on their heads on account of the angels." Excerpta e Theodoto 44
1 Cor 11.10 “Because of the angels.” By the angels he means righteous and virtuous men. Let her be veiled then, that she may not lead them to stumble into fornication. For the real angels in heaven see her though veiled. Pseudo-Clement Hypotyposeis (p.195, l.5) BP1 Nicetas of Heraclea
1 cor 11:10 - and adds: "Doth God take care of oxen? "Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes."[Tertullian Against Marcion 5.7]
1 Cor. 11:10 - how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? "[tertullian Against Marcion 5 8 § 2 (p.685, l.10) BP1]
1 Cor. 11:10 - and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: "Because of the angels." [Tertullian Against Marcion 5 8 § 2 (p.686, l.18) BP1]
1 cor 11.10 - Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels" [Tertullian On Prayer]
1 Cor. 11:10 - "ought to have power upon the head," [Tertullian On the Veiling of Virgins]
1 Cor 11.10 Epiphanius Panarion 31 25 § 5 (p.423, l.11 - *<) BP4
1 cor 11: 11 - It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man," [Ignatius to Hero]
1 Cor 11.11 Pseudo-Cyprian De singularitate clericorum 13 (p.188, l.4 - <) BP2
1 Cor 11.12 no ante-Nicene witnesses
1 Cor 11.13 no ante-Nicene witnesses
1 Cor 11.14 only Tertullian On the Veiling of Virgins
1 Cor 11.14 Epiphanius Panarion 42 11 § 8 (p.122, l.16 - * /) BP4 42 12 § 3 (p.167, l.25 - * /) BP4 23 § 3 (p.524, l.15) BP4 66 54 § 4 (p.91, l.1 - /) BP4 70 3 § 7 (p.236, l.3 - /) BP4 78 6 § 2 (p.456, l.17) BP4 78 14 § 4 (p.465, l.10) BP4 80 7 § 3 (p.492, l.21 - <) BP4
1 Cor 11.15 only Tertullian On the Veiling of Virgins
1 Cor 11.16 two references in Tertullian; late reference Origen
1 Cor 11.17 no ante-Nicene references
1 cor 11.18 - Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved;" in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should "all speak and think the selfsame thing," the very object which heresies do not permit. [Tertullian Prescription 5]
1 cor 11: 18 - These were the ingenious arts of "spiritual wickednesses," wherewith we also, my brethren, may fairly expect to have "to wrestle," as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered. And therefore they possess influence, and a facility in thinking out and fabricating errors, which ought not to be wondered at as if it were a difficult and inexplicable process, seeing that in profane writings also an example comes ready to hand of a similar facility. You see in our own day, composed out of Virgil, a story of a wholly different character, the subject-matter being arranged according to the verse, and the verse according to the subject-matter. In short, Hosidius Geta has most completely pilfered his tragedy of Medea from Virgil. A near relative of my own, among some leisure productions of his pen, has composed out of the same poet The Table of Cebes. On the same principle, those poetasters are commonly called Homerocentones, "collectors of Homeric odds and ends," who stitch into one piece, patchwork fashion, works of their own from the lines of Homer, out of many scraps put together from this passage and from that (in miscellaneous confusion). Now, unquestionably, the Divine Scriptures are more fruitful in resources of all kinds for this sort of facility. Nor do I risk contradiction in saying that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies, which there cannot be without the Scriptures. The question will arise, By whom is to be interpreted the sense of the passages which make for heresies? By the devil, of course, to whom pertain those wiles which pervert the truth, and who, by the mystic rites of his idols, vies even with the essential portions of the sacraments of God. He, too, baptizes some — that is, his own believers and faithful followers; he promises the putting away of sins by a layer (of his own); and if my memory still serves me, Mithra there, (in the kingdom of Satan,) sets his marks on the foreheads of his soldiers; celebrates also the oblation of bread, and introduces an image of a resurrection, and before a sword wreathes a crown. What also must we say to (Satan's) limiting his chief priest to a single marriage? He, too, has his virgins; he, too, has his proficients in continence. Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known moroseness of the Jewish law? Since, therefore he has Shown such emulation in his great aim of expressing, in the concerns of his idolatry, those very things of which consists the administration of Christ's sacraments, it follows, of course, that the same being, possessing still the same genius, both set his heart upon, and succeeded in, adapting to his profane and rival creed the very documents of divine things and of the Christian saints — his interpretation from their interpretations, his words from their words, his parables from their parables. For this reason, then, no one ought to doubt, either that "spiritual wickednesses," from which also heresies come, have been introduced by the devil, or that there is any real difference between heresies and idolatry, seeing that they appertain both to the same author and the same work that idolatry does. They either pretend that there is another god in opposition to the Creator, or, even if they acknowledge that the Creator is the one only God, they treat of Him as a different being from what He is in truth. The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry [Tertullian Prescr 39 - 40]
1 Cor 11.19 Epistula Apostolorum § 29 (p.142, l.33) BP1
1 Cor 11.19 And, `There shall be schisms and heresies.' Justin Dialogus cum Tryphone 35 § 3 (p.156, l.4) BP1 51 § 2 (p.230, l.2) BP1
1 Cor 11.19 Tertullian De praescriptionibus aduersus haereses omnes 7 90 § 5 (p.64, l.15) BP1
1 cor 11:19 - If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion’s disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil 5536 among “works of the flesh,” and that he would have those persons accounted estimable 5537 who shun heresies as an evil thing. In like manner, when treating of the gospel, 5538 we have proved from the sacrament of the bread and the cup 5539 the verity of the Lord’s body and blood in opposition to Marcion’s phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. [Tertullian Against Heresies 5 8 § 3 (p.686, l.20) BP1]]
1 cor 11.19 -
Further, it is said that it is on account of “those that are approved that heresies exist.” 3660 [The apostle] calls “approved,” either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful 3661 money-changers, who distinguish the spurious coin from the genuine by the false p. 550stamp), or those who have already become approved both in life and knowledge.
For this reason, then, we require greater attention and consideration in order to investigate how precisely we ought to live, and what is the true piety. For it is plain that, from the very reason that truth is difficult and arduous of attainment, questions arise from which spring the heresies, savouring of self-love and vanity, of those who have not learned or apprehended truly, but only caught up a mere conceit of knowledge. With the greater care, therefore, are we to examine the real truth, which alone has for its object the true God. And the toil is followed by sweet discovery and reminiscence.
On account of the heresies, therefore, the toil of discovery must be undertaken; but we must not at all abandon [the truth]. For, on fruit being set before us, some real and ripe, and some made of wax, as like the real as possible, we are not to abstain from both on account of the resemblance. But by the exercise of the apprehension of contemplation, and by reasoning of the most decisive character, we must distinguish the true from the seeming.
And as, while there is one royal highway, there are many others, some leading to a precipice, some to a rushing river or to a deep sea, no one will shrink from travelling by reason of the diversity, but will make use of the safe, and royal, and frequented way; so, though some say this, some that, concerning the truth, we must not abandon it; but must seek out the most accurate knowledge respecting it. Since also among garden-grown vegetables weeds also spring up, are the husbandmen, then, to desist from gardening?
Having then from nature abundant means for examining the statements made, we ought to discover the sequence of the truth. Wherefore also we are rightly condemned, if we do not assent to what we ought to obey, and do not distinguish what is hostile, and unseemly, and unnatural, and false, from what is true, consistent, and seemly, and according to nature. And these means must be employed in order to attain to the knowledge of the real truth.
This pretext is then, in the case of the Greeks, futile; for those who are willing may find the truth. But in the case of those who adduce unreasonable excuses, their condemnation is unanswerable. For whether do they deny or admit that there is such a thing as demonstration? I am of opinion that all will make the admission, except those who take away the senses. There being demonstration, then, it is necessary to condescend to questions, and to ascertain by way of demonstration by the Scriptures themselves how the heresies failed, and how in the truth alone and in the ancient Church is both the exactest knowledge, and the truly best set of principles (αἴρεσις). 3662
Now, of those who diverge from the truth, some attempt to deceive themselves alone, and some also their neighbours. Those, then, who are called (δοξόσοφοι) wise in their own opinions, who think that they have found the truth, but have no true demonstration, deceive themselves in thinking that they have reached a resting place. And of whom there is no inconsiderable multitude, who avoid investigations for fear of refutations, and shun instructions for fear of condemnation. But those who deceive those who seek access to them are very astute; who, aware that they know nothing, yet darken the truth with plausible arguments.
But, in my opinion, the nature of plausible arguments is of one character, and that of true arguments of another. And we know that it is necessary that the appellation of the heresies should be expressed in contradistinction to the truth; from which the Sophists, drawing certain things for the destruction of men, and burying them in human arts invented by themselves, glory rather in being at the head of a School than presiding over the Church. [clement stromata 7.15]
1 cor 11.19 - The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faithof some, for their final cause is, by affording a trial to faith, to give it also the opportunity of beingapproved. 1 Corinthians 11:19 Groundless, therefore, and inconsiderate is the offense of the manywho are scandalized by the very fact that heresies prevail to such a degree. How great (might their offense have been) if they had not existed. When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence. [Tertullian Prescription 1]
1 cor 11.19 - Heresies, at the present time, will no less rend the church by their perversion ofdoctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except thatpersecution make seven martyrs, (but) heresy only apostates. And therefore heresies must needs be in order that they which are approved might be made manifest, 1 Corinthians 11:19 both those who remained steadfast under persecution, and those who did not wander out of their way into heresy. Forthe apostle does not mean that those persons should be deemed approved who exchange their creedfor heresy; although they contrariously interpret his words to their own side, when he says in another passage, Prove all things; hold fast that which is good; as if, after proving all things amiss, one might not through error make a determined choice of some evil thing. Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately addsheresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself anevil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that there must be heresies also. 1 Corinthians 11:19 For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), thatheresies were good, that his object was to forewarn us that we ought not to be surprised attemptations of even a worse stamp, since (he said) they tended to make manifest all such as were approved; 1 Corinthians 11:18 in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch asheresies sever men from unity no less than schisms and dissensions, no doubt he classes heresiesunder the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be not approved, who have fallen into heresies; more especially when with reproofs heexhorts men to turn away from such, teaching them that they should all speak and think the selfsame thing, 1 Corinthians 1:10 the very object which heresies do not permit.[Tertullian Prescription 4, 5]
1 cor 11.19 - All these it would be my desire closely to follow in every work of faith, even as in this particular one. Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them1 Corinthians 11:19 must have been guilty of falsehood. If, however, there are heresies, they can be no other than those which are the subject of discussion. No writer can be supposed to have so muchtime on his hands as to fabricate materials which are already in his possession. [Tertullian Against the Valentinians 5 § 2 (p.756, l.16) BP1 ]
1 cor 11.19 - Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there “must needs be heresies;” 7543 but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two “men”—“the inner man,” that is, the soul, and “the outward man,” that is, the flesh—awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: “Though our outward man decayeth, yet the inward man is renewed day by day.” 7544 Now, neither the soul by itself alone is “man” (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul “man”: for after the exile of the soul from it, it has the title of corpse. Thus the designation man is, in a certain sense, the bond between the two closely united substances, under which designation they cannot but be coherent natures. As for the inward man, indeed, the apostle prefers its being regarded as the mind and heart 7545 rather than the soul; 7546 in other words, not so much the substance itself as the savour of the substance. [Tertullian Resurrection of the Flesh 40 § 1 (p.973, l.2) BP1]
1 cor 11.19 - to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion [Tertullian Resurrection 63 § 8 (p.1012, l.35) BP1]
1 cor 11.19 - A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.[Hippolytus Ref. 9.1]
1 cor 11.19 - But when Archelaus observed this, he raised his voice like a trumpet above the din, in his anxiety to restrain the multitude, and addressed them thus: "Stop, my beloved brethren, lest mayhap we be found to have the guilt of blood on us at the day of judgment; for it is written of men like this, that 'there must be also heresies among you, that they which are approved may be made manifest among you.'" [Acts of Archelaus]
1 cor 11.20 - But by no manner of means are women to be allotted to uncover and exhibit any part of their person, lest both fall,-the men by being excited to look, they by drawing on themselves the eyes of the men.
But always must we conduct ourselves as in the Lord's presence, lest He say to us, as the apostle in indignation said to the Corinthians, "When ye come together, this is not to eat the Lord's supper."(83)
To me, the star called by the mathematicians Acephalus (headless), which is numbered before the wandering star, his head resting on his breast, seems to be a type of the gluttonous, the voluptuous, and those that are prone to drunkenness. For in such(84) the faculty of reasoning is not situated in the head, but among the intestinal appetites, enslaved to lust and anger. For just as Elpenor broke his neck through intoxication,(85) so the brain, dizzied by drunkenness, falls down from above, with a great fall to the liver and the heart, that is, to voluptuousness and anger: as the sons of the poets say Hephaestus was hurled by Zeus from heaven to earth.(86) "The trouble of sleeplessness, and bile, and cholic, are with an insatiable man," it is said.(87) [Clement instructor 2 33 § 5 (p.177, l.1) BP1]
1 Cor 11.21, 22 - only Clement references these sections among the ante-Nicene Fathers
1 cor 11.21, 22, 33, 34 - Gluttony, called ὀψοφαγία, is nothing but excess in the use of relishes (ὄψον); and λαιμαργία is insanity with respect to the gullet; andγαστριμαργία is excess with respect to food—insanity in reference to the belly, as the name implies; for μάργος is a madman. The apostle, checking those that transgress in their conduct at entertainments,1335 says: “For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?”1336 And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: “So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation." [Clement Instructor 2.1 6 § 1 (p.157, l.17) BP1
1 cor 11.22 - Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church1725 for the sake of gravity; and to be, not to seem such—so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within [the church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality,—found at last wicked and wickedly singing this most pernicious palinode, “Let us eat and drink, for to-morrow we die.” But not to-morrow in truth, but already, are these dead to God; burying their dead,1726
1726 Matt. viii. 22. that is, sinking themselves down to death. The apostle very firmly assails them. “Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers,” and whatever else he adds to these, “shall inherit the kingdom of God.” [Clement Instructor 3.11]
1 Cor 11.23 Adamantius Dialogues (p.184, l.16 - /) BP2
1 Cor 11.23 Acts of Thomas (p.247, l.24 - /) BP2 (p.248, l.14 - /) BP2 (p.250, l.26 - /) BP2
1 cor 11.23 - In like manner, when treating of the gospel, 5538 we have proved from the sacrament of the bread and the cup 5539 the verity of the Lord’s body and blood in opposition to Marcion’s phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. [Tertullian Against Marcion 5 8 § 3 (p.686, l.21) BP1 ]
1 Cor 11.23 - 26 Hippolytus Chronicon (p.117, l.17 - /) BP2
1 Cor 11.23, 24 Hippolytus Tradition Apostolic § 4 (p.14, l.15 - )) BP2 § 21 (p.54, l.16 - /) BP2 § 26 (p.66, l.12 - )) BP2 § 37 (p.84, l.5 - /) BP2 § 41 (p.90, l.6 - /) BP2
1 Cor 11.24 Justin Dialogue 41 § 1 (p.182, l.13) BP1
1 Cor 11.24 Acts of Thomas (p.167, l.11 - /) BP2 (p.169, l.15 - /) BP2 (p.190, l.5) BP2 (p.190, l.6 - /) BP2 (p.258, l.24 - /) BP2 (p.290, l.21 - /) BP2 § 27 (p.143, l.11 - /) BP2 § 29 (p.146, l.17 - /) BP2 § 50 (p.166, l.18 - /) BP2 § 121 (p.231, l.10 - /) BP2 § 158 (p.269, l.2 - /) BP2
1 Cor 11.25 Adamanatius Dialogues (p.184, l.16 - /) BP2
1 Cor 11.25 Acts of Thomas (p.190, l.5) BP2 (p.258, l.24 - /) BP2 § 121 (p.231, l.10 - /) BP2
1 Cor 11.26 only Hippolytus Chronicon and Latin translation of Origen's Commentary on Matthew (late)
1 Cor 11.27 Acta Petri graeca 2 (p.234, l.8) BP1
1 cor 11.27, 28 - Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to1806 custom enjoin that each one of the people individually should take his part. One’s own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. “So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup.”1807 It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. “For neither at any time used we flattering words, as ye know,” says the apostle, “nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children.”1808
In the same way, therefore, those who take part in the divine words, ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task for the sake of receiving worldly things, having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life. But let such be dismissed as hypocrites. But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best. If, then, “the harvest is plenteous, but the labourers few,” it is incumbent on us “to pray” that there may be as great abundance of labourers as possible.1809
But the husbandry is twofold,—the one unwritten, and the other written. And in whatever way the Lord’s labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman. “Labour,” says the Lord, “not for the meat which perisheth, but for that which endureth to everlasting life.” [Clement Stromata 1 1 5 § 3 (p.5, l.24) BP1]
1 Cor 11.27, 29 Clement Stromata Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. ∆ιὰ τοῦτο οὖν ὁ σωτὴρ ἄρτον λαβὼν πρῶτον ἐλάλησεν καὶ εὐχαρίστησεν· εἶτα κλάσας τὸν ἄρτον προέθηκεν, ἵνα δὴ φάγωμεν λογικῶς, καὶ τὰς
γραφὰς ἐπιγνόντες πολιτευσώμεθα καθ' ὑπακοήν 1 46 § 1 (p.30, l.20) BP1
1 Cor 11.27 Acts of Thomas (p.247, l.24 - /) BP2 (p.248, l.14 - /) BP2 (p.250, l.26 - /) BP2
1 Cor 11.27 Tertullian Against Marcion 5 8 § 3 (p.686, l.21) BP1
1 Cor 11.29 Acta Petri graeca 2 (p.234, l.8) BP1
1 Cor 11.29 Acts of Thomas (p.169, l.16 - >) BP2 (p.189, l.16) BP2 (p.290, l.23) BP2; § 29 (p.146, l.18 - >) BP2 § 158 (p.269, l.4) BP2
1 Cor 11.29 Tertullian Against Marcion 5 8 § 3 (p.686, l.24) BP1
1 Cor 11.30 . Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men. συνεξάπτει δὲ ἡ γραφὴ τὸ ζώπυρον τῆς
ψυχῆς καὶ συντείνει τὸ οἰκεῖον ὄμμα πρὸς θεωρίαν, τάχα μέν τι καὶ ἐντιθεῖσα,
1.1.10.5 οἷον ὁ ἐγκεντρίζων γεωργός, τὸ δὲ ἐνυπάρχον ἀνακινοῦσα. πολλοὶ γὰρ ἐν
ἡμῖν κατὰ τὸν θεῖον ἀπόστολον ἀσθενεῖς καὶ ἄρρωστοι, καὶ κοιμῶνται ἱκανοί. εἰ δὲ
ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Clement Stromata 1 10 § 5 (p.8, l.13) BP1
1 Cor 11.30 Acts of Thomas (p.189, l.16) BP2 (p.190, l.24 - )) BP2 (p.191, l.5) BP2; § 51 (p.167, l.6) BP2
1 cor 11.31,32 - Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. “For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged.”1819 Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.When I came upon the last1821 (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge.
Of these the one, in Greece, an Ionic;1820 the other in Magna Græcia: the first of these from Cœle-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine.
1 cor 11.32 - But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. “Being judged by the Lord,” says the apostle, “we are chastened, that we may not be condemned with the world.” 2115 For the prophet had said before, “Chastening, the Lord hath chastised me, but hath not given me over unto death.” 2116 “For in order to teach thee His righteousness,” it is said, “He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee.” 2117
And to prove that example corrects, he says directly to the purpose: “A clever man, when he seeth the wicked punished, will himself be severely chastised, for the fear of the Lord is the source of wisdom.” [Clement Stromata 1.27.172 § 1 (p.106, l.30) BP1]
1 Cor 11.32 Philosophumena 5 12 § 7 (p.105, l.20 - *<) BP2 6 14 § 6 (p.140, l.3 - *<) BP2
1 Cor 11.32 Methodius de Cibis 5 § 6 (p.432, l.23 - <) BP2
1 cor 11.32 - When therefore, Moses has spoken of “the six days in which God made heaven and earth, and rested on the seventh from all His works,”624 Simon, in a manner already specified, giving (these and other passages of Scripture) a different application (from the one intended by the holy writers), deifies himself. When, therefore, (the followers of Simon) affirm that there are three days begotten before sun and moon, they speak enigmatically of Mind and Intelligence, that is, Heaven and Earth, and of the seventh power, (I mean) the indefinite one. For these three powers are produced antecedent to all the rest. But when they say, “He begot me prior to all the Ages,”625such statements, he says, are alleged to hold good concerning the seventh power. Now this seventh power, which was a power existing in the indefinite power, which was produced prior to all the Ages, this is, he says, the seventh power, respecting which Moses utters the following words: “And the Spirit of God was wafted over626 the water;” that is, says (the Simonian), the Spirit which contains all things in itself, and is an image of the indefinite power about which Simon speaks,—“an image from an incorruptible form, that alone reduces all things into order.” For this power that is wafted over the water, being begotten, he says, from an incorruptible form alone, reduces all things into order. When, therefore, according to these (heretics), there ensued some such arrangement, and (one) similar (to it) of the world, the Deity, he says, proceeded to form man, taking clay from the earth. And He formed him not uncompounded, but twofold, according to (His own) image and likeness.627 Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, “that we should not be condemned with the world.”628 If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity.
1 Cor 11.33 Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation." [Clement Instructor 2.2.12. § 3 (p.163, l.1) BP1]
1 cor 11.1 - Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, you desire to be like these, imitate them with all your power. For the Scripture has said, The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith. Hebrews 13:7 And again it says, Imitate me, my brethren, as I imitate Christ. 1 Corinthians 11:1 [Clement First Epistle on Virginity 5]
1 Cor 11.1 Methodius De resurrectione (Aglaophon) fragm. 1 - 2 4 § 4 (p.336, l.16 - <) BP2
1 Cor 11.1 Epiphanius Panarion 30 33 § 8 (p.380, l.21 - <) BP4 30 34 § 1 (p.380, l.26) BP4 64 58 § 7 (p.493, l.3 - *<) BP4
1 Cor 11.2 only Acts of Paul C (p.30, l.10) BP1
1 cor 11.3 - And so they upbraid the discipline of monogamy with being a heresy; nor is there any other causewhence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the light burden of the Lord. [Tertullian On Monogamy 2]
1 Cor 11.3 Clement Instructor 3 63 § 2 (p.271, l.23) BP1
1 Cor 11.3 Clement Stromata 4 60 § 2 (p.275, l.26) BP1 4 63 § 5 (p.277, l.15) BP1 5 38 § 1 (p.351, l.25) BP1
1 cor 11.3 - But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyterlay his hand? Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if the man is head of the woman, and God of the man, how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful. [Clement Instructor 2.11]
1 cor 11.3, 8, 11 - As then there is sameness, as far as respects the soul, she will attain to the same virtue; but as there is difference as respects the peculiar construction of the body, she is destined for child-bearing and housekeeping. “For I would have you know,” says the apostle, “that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. For neither is the woman without the man, nor the man without the woman, in the Lord.” 2771 For as we say that the man ought to be continent, and superior to pleasures; so also we reckon that the woman should be continent and practiced in fighting against pleasures. “But I say, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh,” counsels the apostolic command; “for the flesh lusteth against the spirit, and the spirit against the flesh. These, then, are contrary” (not as good to evil, but as fighting advantageously), he adds therefore, so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness.” 2772 He calls sinners, as I think, “flesh,” and the righteous “spirit.” Further, manliness is to be assumed in order to produce confidence and forbearance, so as “to him that strikes on the one cheek, to give to him the other; and to him that takes away the cloak, to yield to him the coat also,” strongly, restraining anger. For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practice war no less than the men; and the women of the Sacæ besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practice manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. Further, the females no less than the males manage the house, and hunt, and keep the flocks: [Clement Stromata 4.8]
1 cor 11.3 - Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, “the acceptable year of the Lord,” proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, “since the Head of the Church” is the Savour. 3030 The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, “The Head of Christ is the God and Father of our Lord Jesus Christ.” 3031 Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle (λογίον); and this indicated the Word (λόγος) by which it was framed, and is the symbol of heaven, made by the Word, 3032 and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand. [Clement STromata 5.4]
1 Cor 11.3 - Didascalia apostolorum 3 (p.20, l.9 - /) BP2
1 Cor 11.3 Clementine Recognitions 6 8 § 1 (p.191, l.23) BP2
1 cor 11.3 - "The head of every man is Christ." [Tertullian Against Marcion 5.8 § 1 (p.685, l.1) BP1 ]
1 cor 11.3 - " Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for "the head of Christ is God." [Tertullian Against Praxeas]
1 cor 11.3 - it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer [Tertullian On Prayer]
1 Cor 11.3 Epiphanius Panarion 37 8 § 4 (p.60, l.23 - <) BP4
1 cor 11.4 - For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of theFather, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete;John 14:16, etc. but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! Who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church;acting like those who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, 1 Corinthians 11:4-5 he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church.Sinning, therefore, in all these particulars, against the Spirit of God, Matthew 12:31 they fall into theirremissible sin. [Irenaeus AH 3.11.7]
1 Cor 11.4 Acta Thomae 1' § 56 (p.173, l.1) BP2
1 Cor 11.4 Tertullian Against Marcion 5 8 § 11 (p.688, l.10) BP1
1 cor 11.5, 6 - Woman and man are to go to church decently attired, with natural step, embracing silence, possessing unfeigned love, pure in body, pure in heart, fit to pray to God. Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.(151) They say that the wife of Aenuas, through excess of propriety, did not, even in her terror at the capture of Troy, uncover herself; but, though fleeing from the conflagration, remained veiled. [Clement Instructor 3 79 § 4 (p.280, l.12) BP1]
1 cor 11.5,6 - In precisely the same manner, 5568 when enjoining on women silence in the church, that they speak not for the mere sake 5569 of learning 5570 (although that even they have the right of prophesying, he has already shown 5571 when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience. [Tertullian Against Marcion 5.8]
1 Cor 11.6 - Clement Instructor 2 114 § 3 (p.225, l.21) BP1
1 Cor 11.6 Acts of Thomas § 56 (p.173, l.1) BP1
1 Cor 11.7 And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman." Clement Stromata 4 63 § 5 (p.277, l.16) BP1
1 Cor 11.7 Adamantius Dialogues (p.224, l.1 - <) BP2
1 cor 11.7 - " Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God." [Tertullian Against Marcion 5 8 § 1 (p.685, l.4) BP1 ]
1 cor 11.7 - for He wishes His "image "-us-to become likewise His "likeness; " [Tertullian An Exhortation to Chastity]
1 cor 11.7 - And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; " [Methodius, Discourse on the Resurrection 3 15 § 1 (p.411, l.24 - <) BP2 ]
1 Cor 11.7 Epiphanius Panarion 42 11 § 8 (p.122, l.16 - *< >) BP4 42 12 § 3 (p.167, l.25 - *< >) BP4 42 12 § 3 (p.167, l.27 - <) BP4
1 Cor 11.8 Tertullian Against Marcion 5 8 § 2 (p.685, l.11) BP1
1 Cor 11.8 Epiphanius Panarion 49 3 § 3 (p.244, l.4 - <) BP4
1 cor 11.9 - If it is because "she was created for the man," [Tertullian Against Marcion 5.8 § 2 (p.685, l.11) BP1]
1 cor 11.9 - Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, Awoman ought to have a veil upon her head, because of the angels. Now, that Achamoth, when theSaviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by theLord upon the cross. Thus, when He said, My God, my God, why have You forsaken Me?Matthew 27:46 He simply showed that Sophia was deserted by the light, and was restrained by Horosfrom making any advance forward. Her anguish, again, was indicated when He said, My soul is exceeding sorrowful, even unto death; Matthew 26:38 her fear by the words, Father, if it be possible, let this cup pass from Me; Matthew 26:39 and her perplexity, too, when He said, And what I shall say, I know not. [Irenaeus 1.8.2]
1 Cor 11.10 When Wisdom. beheld him she recognized that he was similar to the Light who had deserted her, and she ran to him and re joiced and worshipped and, beholding the male angels who were sent out with him, she was abashed and put on a veil. Through this mystery Paul commands the women "to wear power on their heads on account of the angels." Excerpta e Theodoto 44
1 Cor 11.10 “Because of the angels.” By the angels he means righteous and virtuous men. Let her be veiled then, that she may not lead them to stumble into fornication. For the real angels in heaven see her though veiled. Pseudo-Clement Hypotyposeis (p.195, l.5) BP1 Nicetas of Heraclea
1 cor 11:10 - and adds: "Doth God take care of oxen? "Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes."[Tertullian Against Marcion 5.7]
1 Cor. 11:10 - how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? "[tertullian Against Marcion 5 8 § 2 (p.685, l.10) BP1]
1 Cor. 11:10 - and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: "Because of the angels." [Tertullian Against Marcion 5 8 § 2 (p.686, l.18) BP1]
1 cor 11.10 - Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels" [Tertullian On Prayer]
1 Cor. 11:10 - "ought to have power upon the head," [Tertullian On the Veiling of Virgins]
1 Cor 11.10 Epiphanius Panarion 31 25 § 5 (p.423, l.11 - *<) BP4
1 cor 11: 11 - It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man," [Ignatius to Hero]
1 Cor 11.11 Pseudo-Cyprian De singularitate clericorum 13 (p.188, l.4 - <) BP2
1 Cor 11.12 no ante-Nicene witnesses
1 Cor 11.13 no ante-Nicene witnesses
1 Cor 11.14 only Tertullian On the Veiling of Virgins
1 Cor 11.14 Epiphanius Panarion 42 11 § 8 (p.122, l.16 - * /) BP4 42 12 § 3 (p.167, l.25 - * /) BP4 23 § 3 (p.524, l.15) BP4 66 54 § 4 (p.91, l.1 - /) BP4 70 3 § 7 (p.236, l.3 - /) BP4 78 6 § 2 (p.456, l.17) BP4 78 14 § 4 (p.465, l.10) BP4 80 7 § 3 (p.492, l.21 - <) BP4
1 Cor 11.15 only Tertullian On the Veiling of Virgins
1 Cor 11.16 two references in Tertullian; late reference Origen
1 Cor 11.17 no ante-Nicene references
1 cor 11.18 - Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved;" in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should "all speak and think the selfsame thing," the very object which heresies do not permit. [Tertullian Prescription 5]
1 cor 11: 18 - These were the ingenious arts of "spiritual wickednesses," wherewith we also, my brethren, may fairly expect to have "to wrestle," as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered. And therefore they possess influence, and a facility in thinking out and fabricating errors, which ought not to be wondered at as if it were a difficult and inexplicable process, seeing that in profane writings also an example comes ready to hand of a similar facility. You see in our own day, composed out of Virgil, a story of a wholly different character, the subject-matter being arranged according to the verse, and the verse according to the subject-matter. In short, Hosidius Geta has most completely pilfered his tragedy of Medea from Virgil. A near relative of my own, among some leisure productions of his pen, has composed out of the same poet The Table of Cebes. On the same principle, those poetasters are commonly called Homerocentones, "collectors of Homeric odds and ends," who stitch into one piece, patchwork fashion, works of their own from the lines of Homer, out of many scraps put together from this passage and from that (in miscellaneous confusion). Now, unquestionably, the Divine Scriptures are more fruitful in resources of all kinds for this sort of facility. Nor do I risk contradiction in saying that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies, which there cannot be without the Scriptures. The question will arise, By whom is to be interpreted the sense of the passages which make for heresies? By the devil, of course, to whom pertain those wiles which pervert the truth, and who, by the mystic rites of his idols, vies even with the essential portions of the sacraments of God. He, too, baptizes some — that is, his own believers and faithful followers; he promises the putting away of sins by a layer (of his own); and if my memory still serves me, Mithra there, (in the kingdom of Satan,) sets his marks on the foreheads of his soldiers; celebrates also the oblation of bread, and introduces an image of a resurrection, and before a sword wreathes a crown. What also must we say to (Satan's) limiting his chief priest to a single marriage? He, too, has his virgins; he, too, has his proficients in continence. Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known moroseness of the Jewish law? Since, therefore he has Shown such emulation in his great aim of expressing, in the concerns of his idolatry, those very things of which consists the administration of Christ's sacraments, it follows, of course, that the same being, possessing still the same genius, both set his heart upon, and succeeded in, adapting to his profane and rival creed the very documents of divine things and of the Christian saints — his interpretation from their interpretations, his words from their words, his parables from their parables. For this reason, then, no one ought to doubt, either that "spiritual wickednesses," from which also heresies come, have been introduced by the devil, or that there is any real difference between heresies and idolatry, seeing that they appertain both to the same author and the same work that idolatry does. They either pretend that there is another god in opposition to the Creator, or, even if they acknowledge that the Creator is the one only God, they treat of Him as a different being from what He is in truth. The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry [Tertullian Prescr 39 - 40]
1 Cor 11.19 Epistula Apostolorum § 29 (p.142, l.33) BP1
1 Cor 11.19 And, `There shall be schisms and heresies.' Justin Dialogus cum Tryphone 35 § 3 (p.156, l.4) BP1 51 § 2 (p.230, l.2) BP1
1 Cor 11.19 Tertullian De praescriptionibus aduersus haereses omnes 7 90 § 5 (p.64, l.15) BP1
1 cor 11:19 - If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion’s disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil 5536 among “works of the flesh,” and that he would have those persons accounted estimable 5537 who shun heresies as an evil thing. In like manner, when treating of the gospel, 5538 we have proved from the sacrament of the bread and the cup 5539 the verity of the Lord’s body and blood in opposition to Marcion’s phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. [Tertullian Against Heresies 5 8 § 3 (p.686, l.20) BP1]]
1 cor 11.19 -
Further, it is said that it is on account of “those that are approved that heresies exist.” 3660 [The apostle] calls “approved,” either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful 3661 money-changers, who distinguish the spurious coin from the genuine by the false p. 550stamp), or those who have already become approved both in life and knowledge.
For this reason, then, we require greater attention and consideration in order to investigate how precisely we ought to live, and what is the true piety. For it is plain that, from the very reason that truth is difficult and arduous of attainment, questions arise from which spring the heresies, savouring of self-love and vanity, of those who have not learned or apprehended truly, but only caught up a mere conceit of knowledge. With the greater care, therefore, are we to examine the real truth, which alone has for its object the true God. And the toil is followed by sweet discovery and reminiscence.
On account of the heresies, therefore, the toil of discovery must be undertaken; but we must not at all abandon [the truth]. For, on fruit being set before us, some real and ripe, and some made of wax, as like the real as possible, we are not to abstain from both on account of the resemblance. But by the exercise of the apprehension of contemplation, and by reasoning of the most decisive character, we must distinguish the true from the seeming.
And as, while there is one royal highway, there are many others, some leading to a precipice, some to a rushing river or to a deep sea, no one will shrink from travelling by reason of the diversity, but will make use of the safe, and royal, and frequented way; so, though some say this, some that, concerning the truth, we must not abandon it; but must seek out the most accurate knowledge respecting it. Since also among garden-grown vegetables weeds also spring up, are the husbandmen, then, to desist from gardening?
Having then from nature abundant means for examining the statements made, we ought to discover the sequence of the truth. Wherefore also we are rightly condemned, if we do not assent to what we ought to obey, and do not distinguish what is hostile, and unseemly, and unnatural, and false, from what is true, consistent, and seemly, and according to nature. And these means must be employed in order to attain to the knowledge of the real truth.
This pretext is then, in the case of the Greeks, futile; for those who are willing may find the truth. But in the case of those who adduce unreasonable excuses, their condemnation is unanswerable. For whether do they deny or admit that there is such a thing as demonstration? I am of opinion that all will make the admission, except those who take away the senses. There being demonstration, then, it is necessary to condescend to questions, and to ascertain by way of demonstration by the Scriptures themselves how the heresies failed, and how in the truth alone and in the ancient Church is both the exactest knowledge, and the truly best set of principles (αἴρεσις). 3662
Now, of those who diverge from the truth, some attempt to deceive themselves alone, and some also their neighbours. Those, then, who are called (δοξόσοφοι) wise in their own opinions, who think that they have found the truth, but have no true demonstration, deceive themselves in thinking that they have reached a resting place. And of whom there is no inconsiderable multitude, who avoid investigations for fear of refutations, and shun instructions for fear of condemnation. But those who deceive those who seek access to them are very astute; who, aware that they know nothing, yet darken the truth with plausible arguments.
But, in my opinion, the nature of plausible arguments is of one character, and that of true arguments of another. And we know that it is necessary that the appellation of the heresies should be expressed in contradistinction to the truth; from which the Sophists, drawing certain things for the destruction of men, and burying them in human arts invented by themselves, glory rather in being at the head of a School than presiding over the Church. [clement stromata 7.15]
1 cor 11.19 - The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faithof some, for their final cause is, by affording a trial to faith, to give it also the opportunity of beingapproved. 1 Corinthians 11:19 Groundless, therefore, and inconsiderate is the offense of the manywho are scandalized by the very fact that heresies prevail to such a degree. How great (might their offense have been) if they had not existed. When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence. [Tertullian Prescription 1]
1 cor 11.19 - Heresies, at the present time, will no less rend the church by their perversion ofdoctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except thatpersecution make seven martyrs, (but) heresy only apostates. And therefore heresies must needs be in order that they which are approved might be made manifest, 1 Corinthians 11:19 both those who remained steadfast under persecution, and those who did not wander out of their way into heresy. Forthe apostle does not mean that those persons should be deemed approved who exchange their creedfor heresy; although they contrariously interpret his words to their own side, when he says in another passage, Prove all things; hold fast that which is good; as if, after proving all things amiss, one might not through error make a determined choice of some evil thing. Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately addsheresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself anevil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that there must be heresies also. 1 Corinthians 11:19 For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), thatheresies were good, that his object was to forewarn us that we ought not to be surprised attemptations of even a worse stamp, since (he said) they tended to make manifest all such as were approved; 1 Corinthians 11:18 in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch asheresies sever men from unity no less than schisms and dissensions, no doubt he classes heresiesunder the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be not approved, who have fallen into heresies; more especially when with reproofs heexhorts men to turn away from such, teaching them that they should all speak and think the selfsame thing, 1 Corinthians 1:10 the very object which heresies do not permit.[Tertullian Prescription 4, 5]
1 cor 11.19 - All these it would be my desire closely to follow in every work of faith, even as in this particular one. Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them1 Corinthians 11:19 must have been guilty of falsehood. If, however, there are heresies, they can be no other than those which are the subject of discussion. No writer can be supposed to have so muchtime on his hands as to fabricate materials which are already in his possession. [Tertullian Against the Valentinians 5 § 2 (p.756, l.16) BP1 ]
1 cor 11.19 - Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there “must needs be heresies;” 7543 but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two “men”—“the inner man,” that is, the soul, and “the outward man,” that is, the flesh—awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: “Though our outward man decayeth, yet the inward man is renewed day by day.” 7544 Now, neither the soul by itself alone is “man” (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul “man”: for after the exile of the soul from it, it has the title of corpse. Thus the designation man is, in a certain sense, the bond between the two closely united substances, under which designation they cannot but be coherent natures. As for the inward man, indeed, the apostle prefers its being regarded as the mind and heart 7545 rather than the soul; 7546 in other words, not so much the substance itself as the savour of the substance. [Tertullian Resurrection of the Flesh 40 § 1 (p.973, l.2) BP1]
1 cor 11.19 - to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion [Tertullian Resurrection 63 § 8 (p.1012, l.35) BP1]
1 cor 11.19 - A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.[Hippolytus Ref. 9.1]
1 cor 11.19 - But when Archelaus observed this, he raised his voice like a trumpet above the din, in his anxiety to restrain the multitude, and addressed them thus: "Stop, my beloved brethren, lest mayhap we be found to have the guilt of blood on us at the day of judgment; for it is written of men like this, that 'there must be also heresies among you, that they which are approved may be made manifest among you.'" [Acts of Archelaus]
1 cor 11.20 - But by no manner of means are women to be allotted to uncover and exhibit any part of their person, lest both fall,-the men by being excited to look, they by drawing on themselves the eyes of the men.
But always must we conduct ourselves as in the Lord's presence, lest He say to us, as the apostle in indignation said to the Corinthians, "When ye come together, this is not to eat the Lord's supper."(83)
To me, the star called by the mathematicians Acephalus (headless), which is numbered before the wandering star, his head resting on his breast, seems to be a type of the gluttonous, the voluptuous, and those that are prone to drunkenness. For in such(84) the faculty of reasoning is not situated in the head, but among the intestinal appetites, enslaved to lust and anger. For just as Elpenor broke his neck through intoxication,(85) so the brain, dizzied by drunkenness, falls down from above, with a great fall to the liver and the heart, that is, to voluptuousness and anger: as the sons of the poets say Hephaestus was hurled by Zeus from heaven to earth.(86) "The trouble of sleeplessness, and bile, and cholic, are with an insatiable man," it is said.(87) [Clement instructor 2 33 § 5 (p.177, l.1) BP1]
1 Cor 11.21, 22 - only Clement references these sections among the ante-Nicene Fathers
1 cor 11.21, 22, 33, 34 - Gluttony, called ὀψοφαγία, is nothing but excess in the use of relishes (ὄψον); and λαιμαργία is insanity with respect to the gullet; andγαστριμαργία is excess with respect to food—insanity in reference to the belly, as the name implies; for μάργος is a madman. The apostle, checking those that transgress in their conduct at entertainments,1335 says: “For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?”1336 And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: “So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation." [Clement Instructor 2.1 6 § 1 (p.157, l.17) BP1
1 cor 11.22 - Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church1725 for the sake of gravity; and to be, not to seem such—so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within [the church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality,—found at last wicked and wickedly singing this most pernicious palinode, “Let us eat and drink, for to-morrow we die.” But not to-morrow in truth, but already, are these dead to God; burying their dead,1726
1726 Matt. viii. 22. that is, sinking themselves down to death. The apostle very firmly assails them. “Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers,” and whatever else he adds to these, “shall inherit the kingdom of God.” [Clement Instructor 3.11]
1 Cor 11.23 Adamantius Dialogues (p.184, l.16 - /) BP2
1 Cor 11.23 Acts of Thomas (p.247, l.24 - /) BP2 (p.248, l.14 - /) BP2 (p.250, l.26 - /) BP2
1 cor 11.23 - In like manner, when treating of the gospel, 5538 we have proved from the sacrament of the bread and the cup 5539 the verity of the Lord’s body and blood in opposition to Marcion’s phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. [Tertullian Against Marcion 5 8 § 3 (p.686, l.21) BP1 ]
1 Cor 11.23 - 26 Hippolytus Chronicon (p.117, l.17 - /) BP2
1 Cor 11.23, 24 Hippolytus Tradition Apostolic § 4 (p.14, l.15 - )) BP2 § 21 (p.54, l.16 - /) BP2 § 26 (p.66, l.12 - )) BP2 § 37 (p.84, l.5 - /) BP2 § 41 (p.90, l.6 - /) BP2
1 Cor 11.24 Justin Dialogue 41 § 1 (p.182, l.13) BP1
1 Cor 11.24 Acts of Thomas (p.167, l.11 - /) BP2 (p.169, l.15 - /) BP2 (p.190, l.5) BP2 (p.190, l.6 - /) BP2 (p.258, l.24 - /) BP2 (p.290, l.21 - /) BP2 § 27 (p.143, l.11 - /) BP2 § 29 (p.146, l.17 - /) BP2 § 50 (p.166, l.18 - /) BP2 § 121 (p.231, l.10 - /) BP2 § 158 (p.269, l.2 - /) BP2
1 Cor 11.25 Adamanatius Dialogues (p.184, l.16 - /) BP2
1 Cor 11.25 Acts of Thomas (p.190, l.5) BP2 (p.258, l.24 - /) BP2 § 121 (p.231, l.10 - /) BP2
1 Cor 11.26 only Hippolytus Chronicon and Latin translation of Origen's Commentary on Matthew (late)
1 Cor 11.27 Acta Petri graeca 2 (p.234, l.8) BP1
1 cor 11.27, 28 - Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to1806 custom enjoin that each one of the people individually should take his part. One’s own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. “So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup.”1807 It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. “For neither at any time used we flattering words, as ye know,” says the apostle, “nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children.”1808
In the same way, therefore, those who take part in the divine words, ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task for the sake of receiving worldly things, having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life. But let such be dismissed as hypocrites. But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best. If, then, “the harvest is plenteous, but the labourers few,” it is incumbent on us “to pray” that there may be as great abundance of labourers as possible.1809
But the husbandry is twofold,—the one unwritten, and the other written. And in whatever way the Lord’s labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman. “Labour,” says the Lord, “not for the meat which perisheth, but for that which endureth to everlasting life.” [Clement Stromata 1 1 5 § 3 (p.5, l.24) BP1]
1 Cor 11.27, 29 Clement Stromata Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. ∆ιὰ τοῦτο οὖν ὁ σωτὴρ ἄρτον λαβὼν πρῶτον ἐλάλησεν καὶ εὐχαρίστησεν· εἶτα κλάσας τὸν ἄρτον προέθηκεν, ἵνα δὴ φάγωμεν λογικῶς, καὶ τὰς
γραφὰς ἐπιγνόντες πολιτευσώμεθα καθ' ὑπακοήν 1 46 § 1 (p.30, l.20) BP1
1 Cor 11.27 Acts of Thomas (p.247, l.24 - /) BP2 (p.248, l.14 - /) BP2 (p.250, l.26 - /) BP2
1 Cor 11.27 Tertullian Against Marcion 5 8 § 3 (p.686, l.21) BP1
1 Cor 11.29 Acta Petri graeca 2 (p.234, l.8) BP1
1 Cor 11.29 Acts of Thomas (p.169, l.16 - >) BP2 (p.189, l.16) BP2 (p.290, l.23) BP2; § 29 (p.146, l.18 - >) BP2 § 158 (p.269, l.4) BP2
1 Cor 11.29 Tertullian Against Marcion 5 8 § 3 (p.686, l.24) BP1
1 Cor 11.30 . Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men. συνεξάπτει δὲ ἡ γραφὴ τὸ ζώπυρον τῆς
ψυχῆς καὶ συντείνει τὸ οἰκεῖον ὄμμα πρὸς θεωρίαν, τάχα μέν τι καὶ ἐντιθεῖσα,
1.1.10.5 οἷον ὁ ἐγκεντρίζων γεωργός, τὸ δὲ ἐνυπάρχον ἀνακινοῦσα. πολλοὶ γὰρ ἐν
ἡμῖν κατὰ τὸν θεῖον ἀπόστολον ἀσθενεῖς καὶ ἄρρωστοι, καὶ κοιμῶνται ἱκανοί. εἰ δὲ
ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Clement Stromata 1 10 § 5 (p.8, l.13) BP1
1 Cor 11.30 Acts of Thomas (p.189, l.16) BP2 (p.190, l.24 - )) BP2 (p.191, l.5) BP2; § 51 (p.167, l.6) BP2
1 cor 11.31,32 - Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. “For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged.”1819 Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.When I came upon the last1821 (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge.
Of these the one, in Greece, an Ionic;1820 the other in Magna Græcia: the first of these from Cœle-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine.
1 cor 11.32 - But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. “Being judged by the Lord,” says the apostle, “we are chastened, that we may not be condemned with the world.” 2115 For the prophet had said before, “Chastening, the Lord hath chastised me, but hath not given me over unto death.” 2116 “For in order to teach thee His righteousness,” it is said, “He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee.” 2117
And to prove that example corrects, he says directly to the purpose: “A clever man, when he seeth the wicked punished, will himself be severely chastised, for the fear of the Lord is the source of wisdom.” [Clement Stromata 1.27.172 § 1 (p.106, l.30) BP1]
1 Cor 11.32 Philosophumena 5 12 § 7 (p.105, l.20 - *<) BP2 6 14 § 6 (p.140, l.3 - *<) BP2
1 Cor 11.32 Methodius de Cibis 5 § 6 (p.432, l.23 - <) BP2
1 cor 11.32 - When therefore, Moses has spoken of “the six days in which God made heaven and earth, and rested on the seventh from all His works,”624 Simon, in a manner already specified, giving (these and other passages of Scripture) a different application (from the one intended by the holy writers), deifies himself. When, therefore, (the followers of Simon) affirm that there are three days begotten before sun and moon, they speak enigmatically of Mind and Intelligence, that is, Heaven and Earth, and of the seventh power, (I mean) the indefinite one. For these three powers are produced antecedent to all the rest. But when they say, “He begot me prior to all the Ages,”625such statements, he says, are alleged to hold good concerning the seventh power. Now this seventh power, which was a power existing in the indefinite power, which was produced prior to all the Ages, this is, he says, the seventh power, respecting which Moses utters the following words: “And the Spirit of God was wafted over626 the water;” that is, says (the Simonian), the Spirit which contains all things in itself, and is an image of the indefinite power about which Simon speaks,—“an image from an incorruptible form, that alone reduces all things into order.” For this power that is wafted over the water, being begotten, he says, from an incorruptible form alone, reduces all things into order. When, therefore, according to these (heretics), there ensued some such arrangement, and (one) similar (to it) of the world, the Deity, he says, proceeded to form man, taking clay from the earth. And He formed him not uncompounded, but twofold, according to (His own) image and likeness.627 Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, “that we should not be condemned with the world.”628 If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity.
1 Cor 11.33 Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation." [Clement Instructor 2.2.12. § 3 (p.163, l.1) BP1]
