1 Coríntios 15
Ambrose of Milan · Comentário Patrístico (catena)
1 Coríntios 15:3
The Son loses nothing when he bestows upon all, just as he also loses nothing when the Father receives the kingdom, nor does the Father suffer loss when he gives what is his own to the Son. — On the Holy Spirit 1.3.49
1 Coríntios 15:7
By this he makes it clear that there are other apostles besides those eleven. — HOMILIES ON NUMBERS 27.11
1 Coríntios 15:12
How grave an offense it is not to believe in the resurrection of the dead. If we do not rise again, Christ died in vain and did not rise again. For if he did not rise for us, he did not rise at all, because there is no reason why he should rise for himself. — On the Death of Satyrus 2.103
1 Coríntios 15:19
Paul says this, not because to hope in Christ is miserable but because Christ has prepared another life for those who hope in him. For this life is liable to sin. The life above is reserved for our reward. — On the Death of Satyrus 2.124
1 Coríntios 15:21
Man arose because man died. Man was raised up again, but it was God who raised him. Then he was man according to the flesh. Now God is all in all. Now we no longer know Christ according to the flesh, but we have the grace of his flesh. We know him as the first fruits of those who rest, the firstborn of the dead. Unquestionably the first fruits are of the same species and nature as the rest of the fruits.… Therefore, as the first fruits of death were in Adam, so also the first fruits of the resurrection are in Christ. — On the Death of Satyrus 2.91
1 Coríntios 15:23
The fruit of divine mercy is common to all, but the order of merit differs. — On the Death of Satyrus 2.92
1 Coríntios 15:32
If all hope of the resurrection is lost, let us eat and drink and lose not the enjoyment of the things present, for we have none to come.… The Epicureans say they are followers of pleasure because death means nothing to them, because that which is dissolved has no feeling, and that which has no feeling means nothing to us. Thus they show that they are living only carnally, not spiritually. They do not discharge the duty of the soul but only of the flesh. They think that all life's duty is ended with the separation of the soul and body. — LETTER 59
1 Coríntios 15:35
Some may wonder how decayed bodies can become sound again, scattered members brought together, and destroyed parts restored. Yet no one seems to wonder how seeds softened and broken by the dampness and weight of the earth grow and become green again. Such seeds, of course, are rotted and dissolved by contact with the earth. But when the generative moisture of the soil imparts life to the buried and hidden seeds by a kind of life-giving heat, they receive the animating force of the growing plant. Then gradually, nature raises from stalk the tender life called the growing ear, and, like a careful mother, wraps it in a sheath as a protection against its being nipped at this immature stage by the frost or scorched by the sun when the kernels are emerging, as it were, from early infancy. — On the Death of Satyrus 2.55
1 Coríntios 15:36
We must not doubt what is more in accord with nature than against it. For it is as natural that all things living should rise again as it is unnatural that they should perish. — On the Death of Satyrus 2.57
1 Coríntios 15:44
You are sown as are all other things. Why, then, do you wonder whether you will rise again like the rest? You believe the seed because you see it. You do not believe the rising again because you do not see it. "Blessed are they who have not seen, and yet have believed." Yet, before the proper season arrives, not even the seed is believed. For not every season is suitable for seeds to grow. Wheat is sown at one time and comes up at another time. At one time the vine is grafted. At another shoots begin to grow, foliage becomes luxuriant, and grapes take form. At one time, the olive tree is planted. At another, as though heavy with child and burdened with a progeny of berries, it is bent low in the abundance of its own fruit. But before the proper time arrives for each, production is restricted. Neither the tree nor the plant has the time of bearing within its own power. — On the Death of Satyrus 2.60
1 Coríntios 15:47
The first man Adam was made a living soul, the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual; and then he adds, The first man is of the earth, earthy, the second man is from heaven, heavenly. Rightly therefore is man the last, being as it were the consummation of the whole work, the cause of the world, for whose sake all things were made; the habitant, as it were, of all the elements, he lives among beasts, swims with fishes, soars above birds, converses with Angels, dwells upon the earth, and has his warfare in heaven, ploughs the sea, feeds upon air, tills the soil, is a voyager over the deep, a fisher in the floods, a fowler in the air, in heaven an heir even joint-heir with Christ. — Letter 43, To Horontianus
1 Coríntios 15:52
He who has not believed will be forsaken, and by his disbelief he will bring upon himself his own condemnation. — On the Death of Satyrus 2.76
1 Coríntios 15:53
The blossom of the resurrection is immortality and incorruption. What is richer than everlasting rest? What is a source of greater gain and satisfaction than perpetual security? Here is the manifold fruit, the harvest, whereby man's nature grows more vigorous and productive after death. — On the Death of Satyrus 2.54