Early Church Fathers Scripture Index : Texts
Colossians 3:11
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 320, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter III.—Texts of Holy Scripture used by these heretics to support their opinions. (HTML)
CCEL Footnote 2698 (In-Text, Margin)
4. They moreover affirm that the Saviour is shown to be derived from all the Æons, and to be in Himself everything by the following passage: “Every male that openeth the womb.” For He, being everything, opened the womb of the enthymesis of the suffering Æon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, “And He Himself is all things;”[Colossians 3:11] and again, “All things are to Him, and of Him are all things;” and further, “In Him dwelleth all the fulness of the Godhead;” and yet again, “All things are gathered together by God in Christ.” Thus do they interpret these and any like passages to be found ...
Ante-Nicene Fathers, Volume 6, page 272, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Peter of Alexandria. (HTML)
The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras. (HTML)
Canon VII. (HTML)
CCEL Footnote 2300 (In-Text, Margin)
... penance for three years, both for their dissimulation, and for having compelled their fellow-servants to offer sacrifice, inasmuch as they have not obeyed the apostle, who would have the masters do the same things unto the servant, forbearing threatening; knowing, says he, that our and their Master is in heaven; and that there is no respect of persons with Him. Now, if we all have one Master, with whom is no respect of persons, since Christ is all and in all, in barbarian, Scythian, bond or free,[Colossians 3:11] they ought to consider what they have done, wishing to preserve their own lives. They have drawn their fellow-servants to idolatry who would have been able to escape, had they given to them that which is just and equal, as again says the apostle.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 317, footnote 5 (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 explains the Manichæan denial that man was made by God as applying to the fleshly man not to the spiritual. Augustin elucidates the Apostle Paul’s contrasts between flesh and spirit so as to exclude the Manichæan view. (HTML)
CCEL Footnote 987 (In-Text, Margin)
... knowledge of God according to the image of Him who created Him in you." Here he not only shows that it is the new man that God makes, but he declares the time and manner of the formation, for the words in the knowledge of God point to the time of believing. Then he adds, according to the image of Him who created him, to make it clear that the old man is not the image of God, nor formed by God. Moreover, the following words, "Where there is neither male nor female, Jew nor Greek, Barbarian nor Scythian,"[Colossians 3:9-11] show more plainly still that the birth by which we are made male and female, Greeks and Jews, Scythians and Barbarians, is not the birth in which God effects the formation of man; but that the birth with which God has to do is that in which we lose ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 18, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XV (HTML)
CCEL Footnote 135 (In-Text, Margin)
... contradict each other, it is easy to show under His guidance; but after they have been understood, it is difficult to carry them out, although this too is very easy when He Himself assists us. For in that eternal kingdom to which He has vouchsafed to call His disciples, to whom He also gives the name of brothers, there are no temporal relationships of this sort. For “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female;” “but Christ is all, and in all.”[Colossians 3:11] And the Lord Himself says: “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” Hence it is necessary that whoever wishes here and now to aim after the life of that kingdom, should hate not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 68, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter II. 1–11. (HTML)
CCEL Footnote 223 (In-Text, Margin)
17. But how do we show that all nations belong to the “two or three metretæ apiece”? It was a matter of reckoning, in some measure, that he should say the same water-pots contained “two apiece,” which he had said contained “three apiece;” evidently in order to intimate to us a mystery therein. How are there “two metretæ apiece”? Circumcision and uncircumcision. Scripture mentions these two classes of people, and leaves out no kind of men, when it says, “Circumcision and uncircumcision;”[Colossians 3:11] in these two appellations thou hast all nations: they are the two metretæ apiece. In these two walls, meeting from different quarters, “Christ became the corner-stone, in order to make peace in Himself.” Let us show also the “three metretæ apiece” in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 359, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4350 (In-Text, Margin)
... Paradise: but after they sinned, and were cast out of Paradise, they were immediately married. Then we have the passage, “For this cause shall a man leave his father and mother, and shall cleave to his wife, and the twain shall become one flesh,” in explanation of which the Apostle straightway adds, “This mystery is great, but I speak in regard of Christ, and of the Church.” Christ in the flesh is a virgin, in the spirit he is once married. For he has one Church, concerning which the same Apostle says,[Colossians 3:9-11] “Husbands, love your wives, even as Christ also loved the Church.” If Christ loves the Church holily, chastely, and without spot, let husbands also love their wives in chastity. And let everyone know how to possess his vessel in sanctification and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 237, footnote 21 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Panegyric on His Brother S. Cæsarius. (HTML)
CCEL Footnote 2994 (In-Text, Margin)
... I almost own myself indebted to the disaster which has inspired me with such thoughts, and made me more enamoured of my departure hence. This is the purpose of the great mystery for us. This is the purpose for us of God, Who for us was made man and became poor, to raise our flesh, and recover His image, and remodel man, that we might all be made one in Christ, who was perfectly made in all of us all that He Himself is, that we might no longer be male and female, barbarian, Scythian, bond or free[Colossians 3:11] (which are badges of the flesh), but might bear in ourselves only the stamp of God, by Whom and for Whom we were made, and have so far received our form and model from Him, that we are recognized by it alone.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 306, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIV. He continues the discussion of the difficulty he has entered upon, and teaches that Christ is not subject but only according to the flesh. Christ, however, whilst in subjection in the Flesh, still gave proofs of His Godhead. He combats the idea that Christ is made subject in This. The humanity indeed, which He adopted, has been so far made subject in us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that same subjection of Christ will take place. (HTML)
176. And that thou mightest know that when he says: “That God may be all in all,” he does not separate Christ from God the Father, he also says to the Colossians: “Where there is neither male nor female, Jew nor Greek, Barbarian nor Scythian, bond nor free, but Christ is all and in all.”[Colossians 3:11] So also saying to the Corinthians: “That God may be all and in all,” he comprehended in that the unity and equality of Christ with God the Father, for the Son is not separated from the Father. And in like manner as the Father worketh all and in all, so also Christ worketh all in all. If, then, Christ also worketh all in all, He is not made subject in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 469, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3769 (In-Text, Margin)
... prudent man to look forward, so as not often to have to repent, for never to repent belongs to God alone. But what is the fruit of righteousness, but tranquillity of mind? Or what is to live righteously but to live with tranquility? Such as is the pattern of the master, such is the condition of the whole house. But if these things are requisite in a house, how much more in the Church, “where we, both rich and poor, bond and free, Greek and Scythian, noble and common, are all one in Christ Jesus.”[Colossians 3:11]