Early Church Fathers Scripture Index : Texts
1 Corinthians 3:21
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 442, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: “For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.” For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. “Therefore,” says he, “let no man glory in man;”[1 Corinthians 3:21] an injunction which is in accordance with the teaching of the Creator, “wretched is the man that trusteth in man;” again, “It is better to trust in the Lord than to confide in man;” and the same thing is said about glorying (in princes).
Ante-Nicene Fathers, Volume 3, page 444, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. (HTML)
... God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, “to us there is but one God, the Father.” Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.”[1 Corinthians 3:21-22] He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which cannot possibly belong to the other god. From Him, therefore, amongst the “ all things ” comes also Christ. When he teaches that ...
Ante-Nicene Fathers, Volume 4, page 20, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
II (HTML)
Grant that Beauty Be Not to Be Feared: Still It is to Be Shunned as Unnecessary and Vainglorious. (HTML)
... other harvest for bodily grace to reap. Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, “Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good?” Let whoever finds pleasure in “glorying in the flesh”[1 Corinthians 3:21] see to that. To us in the first place, there is no studious pursuit of “glory,” because “glory” is the essence of exaltation. Now exaltation is incongruous for professors of humility according to God’s precepts. Secondly, if ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 206, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles. Augustin shows the value of prophesy for Gentiles and Jews alike. (HTML)
CCEL Footnote 522 (In-Text, Margin)
... got the fountain of life, and will give it; and so men are gathered to it, and depart from Christ, as if Christ, whose name they had professed, had not fulfilled His promise. The partridge gathers those whom it has not brought forth. And in order to do this, it declares, The salvation which Christ promises is with me; I will give it. In opposition to this the prophet says: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved." So we read in the apostle, "Let no man glory in men;"[1 Corinthians 3:21] or in the words of the prophet, "Thou art my praise." Such is a specimen of instruction in apostolic and prophetic doctrine, by which a man may be built on the foundation of the apostles and prophets.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 597, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another." "Therefore let no man glory in men: for all things are yours; and ye are Christ’s; and Christ is God’s."[1 Corinthians 3:21] Again I say, "Let no man glory in men;" nay, oftentimes I repeat it, "Let no man glory in men." If you perceive anything in us which is deserving of praise, refer it all to His praise, from whom is every good gift and every perfect gift; for it is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 609, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 28 (HTML)
33. This is what we look upon with horror in your party; this is what the sentence of God condemns, crying out with the utmost truth and the utmost clearness, "Cursed is every one that trusteth in man." This is what is most openly forbidden by holy humility and apostolic love, as Paul declares, "Let no man glory in men."[1 Corinthians 3:21] This is the reason that the attack of empty calumnies and of the bitterest invectives grows even fiercer against us, that when human authority is as it were overthrown, there may remain no ground of hope for those to whom we administer the word and sacrament of God in accordance with the dispensation entrusted unto us. We make answer to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 614, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 36 (HTML)
... use the same words: In the meantime, first extricate yourselves from the offenses with which you are acquainted in your colleagues, and then bring up against us any charge connected with those whom you hold to be wicked amongst us,—what is the result? Have we both won the victory, or are we both defeated? Nay, rather He has gained the victory for His Church and in His Church, who has taught us in His Scriptures that no man should glory in men, and that he that glorieth should glory in the Lord.[1 Corinthians 3:21] For behold in our case who assert with the eloquence of truth that the man who believes is not justified by him by whom he is baptized, but by Him of whom it is written, "To him that believeth on Him that justifieth the ungodly, his faith is counted ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 437, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2923 (In-Text, Margin)
3. From this you may understand why I wrote the letter which has been referred to, to Sixtus, presbyter of the Church at Rome, against the new Pelagian heretics, who say that the grace of God is bestowed according to our own merits, so that he who glories has to glory not in the Lord, but in himself,—that is to say, in man, not in the Lord. This, however, the apostle forbids in these words: “Let no man glory in man;”[1 Corinthians 3:21] while in another passage he says, “He that glorieth let him glory in the Lord.” But these heretics, under the idea that they are justified by their own selves, just as if God did not bestow on them this gift, but they themselves obtained it by themselves, glory of course in themselves, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 502, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
The Purpose of the Apostle in These Words. (HTML)
CCEL Footnote 3454 (In-Text, Margin)
... humbled, and God alone exalted? Since in all those things, indeed, which are planted and watered, he says that not even are the planter and the waterer anything, but God who giveth the increase: and the very fact, also, that one plants and another waters he attributes not to themselves, but to God, when he says, “To every one as the Lord hath given; I have planted, Apollos watered.” Hence, therefore, persisting in the same intention he comes to the point of saying, “Therefore let no man glory in man,”[1 Corinthians 3:21] for he had already said, “He that glorieth, let him glory in the Lord.” After these and some other matters which are associated therewith, that same intention of his is carried on in the words: “And these things, brethren, I have in a figure ...