2 Corinthians 5

As to the house of this our earthly dwelling-place, when he says that "we have an eternal home in heaven, not made with hands," he by no means would imply that, because it was built by the Creator's hand, it must perish in a perpetual dissolution after death.

Against Marcion Book 5

It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: "for we know; "he says, "that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens; " in other words, owing to the fact that our flesh is undergoing dissolution through its sufferings, we shall be provided with a home in heaven.

On the Resurrection of the Flesh

Here is a veritable eternity, in the (perennial) youth of your head! Here we have an "incorruptibility" to "put on," with a view to the new house of the Lord which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, to whom it is unsightly to approach (your own) end!

On the Apparel of Women Book 2

In regard to our bodily nature we must understand that there is not one body which we now use in lowliness and corruption and weakness and a different one which we are to use hereafter in incorruption and power and glory, but that this same body, having cast off the weaknesses of its present existence, will be transformed into a thing of glory and made spiritual. The result is that what was a vessel of dishonor shall itself be purified and become a vessel of honor and a habitation of blessedness. And we must believe that our body remains in this condition forever unchangeably by the will of the Creator. We are made certain of this fact by the statement of the apostle Paul in which he says, “We have a house not made with hands, eternal in the heavens.”

On First Principles 3.6.6

Now the followers of Origen bring forward this passage, "For we know that if our earthly house of this tabernacle were dissolved"

Our present body is our earthly home. Our resurrection body is our heavenly one.

Commentary on Paul’s Epistles

Paul is talking here about two different worlds. One is the earthly, made with hands and visible. The other is invisible, made without hands and heavenly. On earth, our soul is clothed in flesh and blood, which is the visible and organic body. But once this body is left behind, the soul will move to the heavenly realm, where it will receive its body back, but one that has been transformed into a heavenly body.

Pauline Commentary from the Greek Church

Again he arouses their zeal because many trials drew on. For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God:" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh." But since along with these things he said that our inward man is thus made better also; for "though our outward man is decaying," saith he, "yet the inward man is renewed day by day;" showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest when thou hearest that thy outward man perishes, thou shouldest grieve; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance. So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality. Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls; in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, "We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." Some indeed say that the 'earthly house' is this world; But I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said "earthly" he hath opposed to it "the heavenly;" having said, "house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the "eternal," for the name "tabernacle" often times denotes temporariness. Wherefore He saith, "In My Father's house are many abiding places." But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that "they may receive you" into their tabernacles, but "into the eternal tabernacles." Moreover also in that he said, "not made with hands," he alluded to that which was made with hands. What then? Is the body made with hands? By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.' For he has not used the term in antithesis and contradistinction to this, but to heighten those eulogies and swell those commendations.

Homily 10 on 2 Corinthians

Should anyone say that the cause of vices and evil habits lies in the flesh because when the soul is influenced by the flesh it lives in such a manner, he cannot have sufficiently considered human nature as a whole.… But notice that the apostle who, in discussing the corruptible body, had used the words “even though our outer man is decaying,” goes on, a little further, to declare: “For we know that if the earthly house in which we dwell be destroyed, we have a building from God, a house not made by human hands, eternal in the heavens.” … On the one hand, our corruptible body may be a burden on our soul; on the other hand, the cause of this encumbrance is not in the nature and substance of the body. Therefore, aware as we are of its corruption, we do not desire to be divested of the body but rather to be clothed with its immortality. In immortal life we shall have a body, but it will no longer be a burden since it will no longer be corruptible.

City of God 14.3

Since he said above that in the measure that the outer man decays, the inner man is renewed, and thus said what seemed to be something new, he now says that when this mortal and earthly body has completely decayed, then countless blessings will spring forth for us. At this point he again reasons with them about the resurrection, though not as clearly as before, so as not to seem to regard them as incorrigible. He called the body an earthly tent, and by calling it a tent, he pointed to its transience; for such is a tent. If, however, the dwelling places of the righteous are often called tents, it is with an addition, namely: "everlasting habitations" (Luke 16:9). See then how he contrasted the earthly house with the heavenly, and the tent with an eternal house. Increasing the praise of the future glory of our body, he added: not made with hands — not in contrast to this body, for it too is not made with hands. Some, however, understand by the house made with hands the life we lead on earth, and by the tent the body itself, so that this passage receives the following meaning: if the earthly life of our body is destroyed, which can also be called made with hands, as if fashioned by hands (for bread, wine, and the like, from which our life is composed, are made by hands), we shall have in heaven another life, indestructible and not made with hands, that is, not requiring the assistance of our hands.

Commentary on 2 Corinthians

After commending the ministry of the New Testament, both as to its dignity and its use, the Apostle now commends it as to its reward. For although he had already said something about the reward, it was partial and incomplete; so now he deals with it at greater length. In regard to this he does three things: first, he treats of the reward; secondly, of the preparation for and reception of the reward (v. 9); thirdly, the cause of each, namely, of the preparation and of the reward that is expected (v. 18). In regard to the first he does two things: first, he mentions the reward expected; secondly, he expresses a desire for the expected reward (v. 2)

Since the awaited reward is inestimable, namely, of heavenly glory, he says, For we know. As if to say according to a Gloss: indeed he works in us a weight of glory, because this glory will be not only in our souls, but in our bodies. For, i.e., because we know, i.e., are certain, because we already have it in hope, that if our earthly tent, i.e., the body. For as has been said, man is called a mind, since that is the most important thing in man. Now this mind is to the body as a man is to a house. For just as the man living in a house is not destroyed, when the house is destroyed, but he continues to exist, so when the body is destroyed, the mind, i.e., the rational soul, is not destroyed, but continues to exist. The body, therefore, is called the earthly tent we live in: "Those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth" (Job 4:19). Is Destroyed, i.e., dissolved. We know, I say, we have a building from God, i.e., prepared by God; a building, I say, a house not made with hands, i.e., not a work of man or of nature, but an incorruptible body, which we shall assume. It is not made with hands, because incorruptibility in our bodies is the result of a divine action alone: "He will change our lowly body to be like his glorious body" (Phil. 3:21). Eternal in the heavens, i.e., a house prepared for us from all eternity: "A tabernacle that shall never be destroyed in heaven" (Is. 33:20, Vulgate); "Your reward shall be great in heaven" (Matt. 5:12). This exchange, namely, to get a heavenly home for an earthly one, is what Job desired: "All the days of my service I would wait, till my release should come" (Job 14:14).

The explanation is based on a Gloss, but it does not agree with the Apostle's meaning, nor with what preceded and what follows. For when he is dealing with one continuous subject, he does not interject another. Therefore, let us see what the Apostle really means, for he wants to show that the saints are reasonable in enduring the tribulations by which the present life is destroyed, because this results in obtaining glory at once, and not a glorified body, as the Gloss says. Therefore he says: the reason we endure these things is that we know, i.e., we hold it as certain, that if the earthly tent we live in, i.e., the body, is destroyed, i.e., corrupted by death, we have at once, not in hope but in reality, a better house, namely, a building, a house not made with hands, i.e., heavenly glory, not a glorified body. Of this house it says in John (14:2): "In my Father's house are many rooms." This house is from God, not made with hands, because eternal glory is God himself: "Be a rock of refuge for me, a strong fortress to save me" (Ps. 31:2), and eternal in the literal sense, because it is the eternal God. In the heavens, i.e., on high, because as soon as the body is dead, the holy soul obtains this glory, not in hope but in reality. For thus even before the body is dissolved, we have this home in hope.

Commentary on 2 Corinthians

He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that "in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven, if so be, that having been unclothed, we shall not be found naked; "in other words, shall regain that of which we have been divested, even our body.

Against Marcion Book 5

For the apostle makes a distinction, when he goes on to say, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked; " which means, before we put off the garment of the flesh, we wish to be clothed with the celestial glory of immortality.

On the Resurrection of the Flesh

The apostle here calls "clothing."

"For verily in this we groan, longing to be clothed upon with our habitation which is from heaven." What habitation? tell me. The incorruptible body. And why do we groan now? Because that is far better. And "from heaven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence. So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fulness, as if he had said: Groanest thou, that thou art persecuted, that this thy man is decaying? Groan that this is not done unto excess and that it perishes not entirely. Seest thou how he hath turned round what was said unto the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned. Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abideth continually.

Homily 10 on 2 Corinthians

Our groanings are like those of a woman in labor, awaiting a new birth.

Commentary on the Second Epistle to the Corinthians 5

The heavenly body is not some different one but the one we have now, which will be transformed.

Commentary on the Second Epistle to the Corinthians 313

Into what dwelling? Into the incorruptible body. And he calls it heavenly not because it will descend from above, but because from there the grace of incorruption will be sent down. Therefore we should not grieve when certain bodily trials befall us; on the contrary, we should even groan over the fact that we have not been divested of the entire corruptible body, so as to be clothed in the incorruptible one. This body the apostle did not call a tent, but a "dwelling," because it abides forever.

Commentary on 2 Corinthians

Thus, the reward of the saints is wonderful and desirable, because it is heavenly glory. Hence, he links the desire of the saints with this reward, saying: Here indeed we groan, and long to put on our heavenly dwelling. Here he does three things. First, he expresses the desire of grace for its reward; secondly, he shows that the desire of grace is retarded by the desire of nature (v. 4); thirdly, he shows that the desire of grace overcomes the desire of nature (v. 6).

The desire of grace is fervent: Here indeed we groan, and long to put on our heavenly dwelling. As if to say: this is the real proof that we have a house not made with hands, because if the desire of nature is not in vain, much less is the desire of grace in vain. Therefore, since we have a most fervent desire of grace for heavenly glory, it is impossible for it to be in vain; and this is what he says, we groan, i.e., groaning we desire, namely with our soul's desire that we are delayed: "Woe is me that I sojourn in Meshech" (Ps. 120:5). We groan, I say, and long to put on our dwelling, i.e., the enjoyment of glory, which is from heaven, i.e., heavenly. It is called a dwelling because the saints dwell in that glory as their place of consolation: "Enter into the joy of the Lord" (Matt. 25:21). In saying, to put on, he is stating that the heavenly home of which he spoke above is not something separated from man, but something inhering in him. For a man is not said to put on a house, but clothes, but he inhabits a house. In this way he shows that the desire is for something that inheres, because it is put on, and something which contains and exceeds because it is inhabited.

Commentary on 2 Corinthians

In like manner, when he inserts the words "If so be that being unclothed we be not found naked." -referring, of course, to those who shall not be found in the day of the Lord alive and in the flesh-he did not say that they whom he had just described as unclothed or stripped, were naked in any other sense than meaning that they should be understood to be reinvested with the very same substance they had been divested of.

On the Resurrection of the Flesh

People are earnest in their prayers that they should not be excluded from the glory which is promised. This is what being found naked means. For when the soul is clothed in a body, it must also be clothed with the glory by which it is transformed into brightness.

Commentary on Paul’s Epistles

The unbeliever and the evil man, even if by chance he puts on a heavenly body, will still be found naked, because he has done nothing to acquire the clothing of the inner man.

Pauline Commentary from the Greek Church

"If so be that being unclothed we shall not be found naked." That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked." For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order." And, "There are celestial bodies, and bodies terrestial." For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked."

Homily 10 on 2 Corinthians

Everyone, righteous and unrighteous alike, will put on immortality. But if the latter are consigned to hell, that is the same thing as being found naked.

Pauline Commentary from the Greek Church

So that not all would rely solely on the incorruption of the body, he says: only that we, having been clothed in incorruption and having received an incorruptible body, may not be found naked, that is, of glory and safety, as those who have the defilement of sin. For the resurrection is universal, but not the honor.

Commentary on 2 Corinthians

But because he did not merely say, "put on" (indui), but "put on over" (superindui), he gives the reason for this, when he says, so that by putting it on we may not be found naked. As if to say: if the soul were to put on a heavenly dwelling, in such a way that the earthly dwelling were not taken off, i.e., in such a way that our body were not dissolved by death, the attainment of that heavenly dwelling would be "to be put on over". But because it is necessary to be divested of that earthly dwelling, if the heavenly is to be put on, it cannot be a "putting on over", but simply a "putting on." Hence he says, so that by putting it on we may not be found naked. As if to say: we would indeed be putting on over, if we were found clothed and not naked. For a naked person is not said to be clothed over, but to be clothed. But a Gloss explains it as a spiritual dress, saying: "We desire to be clothed over, and this will indeed be done, but under this condition, that we be found clothed, namely, with the virtues, and not naked, namely, of the virtues." Of this clothing it says in Colossians (3:12): "Put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience." As if to say: no one will attain to this glory, unless he has the virtues. But this explanation does not seem to agree with the Apostle's intention.

Commentary on 2 Corinthians

If, then, that seed [referred to] is here solidified and formed into a definite shape, it will possess the figure of a man, and not the form of the angels. How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality; but that which is spiritual has no need whatever of those things which are here below. For it is not we who benefit it, but it that improves us.

Against Heresies Book 2

Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality." But those who have indeed been called to God's supper, yet have not received the Holy Spirit, because of their wicked conduct "shall be," He declares, "cast into outer darkness." He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it.

Against Heresies Book 4

But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Against Heresies Book 5

Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit." He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body." Now God is He who gives rise to immortality.

Against Heresies Book 5

And again he says: "We that are in this tabernacle do groan, not as if we were oppressed with an unwillingness to be unclothed, but (we wish)to be clothed upon." He here says expressly, what he touched but lightly in his first epistle, where he wrote: ) "The dead shall be raised Incorruptible (meaning those who had undergone mortality), "and we shall be changed" (whom God shall find to be yet in the flesh).

Against Marcion Book 5

It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon; " in other words, as wishing not to undergo death, but to be surprised into life, "that this moral (body) might be swallowed up of life," by being rescued from death in the supervesture of its changed state.

Against Marcion Book 5

It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon; " in other words, as wishing not to undergo death, but to be surprised into life, "that this moral (body) might be swallowed up of life," by being rescued from death in the supervesture of its changed state.

Against Marcion Book 5

Lastly, even if everything that is mortal in all the dead shall then be found decayed-at any rate consumed by death, by time, and through age,-is there nothing which will be "swallowed up of life," nor by being covered over and arrayed in the vesture of immortality? Now, he who says that mortality is going to be swallowed up of life has already admitted that what is dead is not destroyed by those other before-mentioned devourers.

On the Resurrection of the Flesh

Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life " -in reference to the flesh-they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves.

On the Resurrection of the Flesh

To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality," which is one day to supervene; for enduring, in fine, the will of God.

To His Wife Book 1

Will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection-that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall. Whence also "we groan ""not for that we would be unclothed "as to the body, "but clothed upon"

Paul is saying here that we are oppressed by bodily sufferings and death.

Commentary on Paul’s Epistles

"For indeed we that are in this tabernacle do groan, not for that we would be unclothed, but that we would be clothed upon." Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity, but of corruption and incorruption: 'For we do not therefore groan,' saith he, 'that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it'. Wherefore he saith, 'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] "That what is mortal may be swallowed up of life." For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, "we groan," not wishing to be set free from it; ('for if,' says one, 'the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it?') lest then this should be urged against him, he says, 'Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, 'They shall "carry thee," and lead thee "whither thou wouldest not;"') but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering, for it is this that also causes us pain. But the life when it arriveth destroyeth and useth up the corruption; the corruption, I say, not the body. 'And how cometh this to pass?' saith one. Inquire not; God doeth it; be not too curious.

Homily 10 on 2 Corinthians

Since what was said — "we groan," desiring to be freed from the body — might seem burdensome, for the attachment of the soul to the body is inexpressible, he says: we groan not about simply being freed from the body, but about desiring to be clothed with incorruption. We desire not to be stripped of the body, but to be freed from corruption, so that corruption may be destroyed and annihilated in life, not the body. For we are burdened not because we have a body, but because it is corruptible. By this the mouths of the heretics are completely stopped. For the discussion here is not about one body or another, but about corruption and incorruption.

Commentary on 2 Corinthians

Thus, therefore, the desire of grace burns for a reward, but it is retarded by the desire of nature. He shows this when he says: For while we are still in this tent, we sigh with anxiety. Herein, therefore, he first shows the condition of the natural desire; secondly, he shows that even this condition of the natural desire is from God (v. 5).

The condition of the desire is natural, delaying the desire of grace, because we would prefer to be found clothed and not naked, i.e., we would prefer that the soul attain to glory without the body's being dissolved by death. The reason for this is that there is a natural desire in the soul to be united to the body; otherwise, death would not be a punishment. And this is what he says: For while we are still in this tent, i.e., who live in this mortal body: "Since I know that the putting off of my body (tent) will be soon" (2 Pet. 1:14), we sigh, i.e., inwardly in the heart, and not outwardly with our voice: "We moan and moan like doves" (Is. 59:11), because it is hard to think of death, and yet burdened as with something against our desire, in that we cannot attain to glory without the putting off of the body. This is so much against our natural desire that, as Augustine says, not even old age itself could remove the fear of death from Peter. And so he says, not that we would be unclothed, namely, of our earthly tent, but that we would be further clothed with super-heavenly glory, or, according to a Gloss, with a glorified body. But because it could seem unbecoming that the body, on the one hand should be corruptible of its very nature, if it had not been dissolved before, and, on the other hand, glorified, he mentions the way in which he would like this to happen, saying, so that what is mortal may be swallowed up by life. As if to say: we do not desire to be clothed over in such a way that the body remains mortal, but so that the glory take away corruption altogether from the body without its dissolution. Hence he says, so that what is mortal, i.e., the very corruption of the body, may be swallowed up by life, i.e., glory: "Death is swallowed up in victory" (1 Cor. 15:54).

Commentary on 2 Corinthians

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

Against Marcion Book 5

Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit, " so has He received from us the earnest of the flesh, and has carried it with Him into heaven as a pledge of that complete entirety which is one day to be restored to it.

On the Resurrection of the Flesh

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

On the Resurrection of the Flesh

But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.

On Baptism

The Spirit is our guarantee because he is the agent of our adoption.

Commentary on Paul’s Epistles

"Now he that hath wrought us for this very thing is God." Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added, "Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort.

Homily 10 on 2 Corinthians

God has given us the Spirit as a guarantee so that we might know that he will not allow the temple of his Spirit to perish.

Commentary on the Second Epistle to the Corinthians 5

However, now we see obscurely but then face to face; now we see partially but then completely. But the present ability to see in the Scriptures obscurely and partially something which, nonetheless, is in accord with Catholic faith is the work of the pledge which was received by the virgin church at her bridegroom’s lowly coming. She will be wed at his final coming when he will come in glory and when she will then behold face to face, for he has given to us a pledge which is the Holy Spirit, as the apostle says.

Questions 59.4

For this period in God’s plan, in which the Lord has deigned to appear in time and visibly as a man and has given to us as a pledge the Holy Spirit, by whose sevenfold working we are given life (apostolic authority having been added like the seasoning of a few fish), what else therefore does this period in God’s plan effect but the possibility of attaining the prize of the heavenly calling without [our] powers failing us? “For we walk by faith and not by sight.”

Questions 61.7

Since God the Creator foresaw the sin of Adam, he prepared a remedy for it. For he himself has given us the first fruits of the Spirit, so that by the miracles which the Spirit does in our midst we may be reassured that the promises of future glory are true.

Commentary on the Second Epistle to the Corinthians 314

He who made us for this very thing from the beginning, he says, is God, for He created us so that we would be incorruptible. And this was not pleasing to Him only now, but was pleasing from the beginning. And this will assuredly come to pass.

Do you want proof, he says? I will give you yet another. He Who gave us the Spirit through baptism also gave us the pledge of incorruption, for He sanctified both soul and body, and made both the one and the other divine, having freed them from sin, from which death arose. Therefore, if He gave the Spirit, it is evident that He freed us from sin. Thus, the pledge of future immortality is the Spirit. Or alternatively: having granted us the Spirit in part for now, He gave a certain pledge that He will also give the whole. But how will He give it, if we are not to be incorruptible in both soul and body? Therefore, having received here a small portion, that is, the pledge, hope that you will then possess the whole.

Commentary on 2 Corinthians

Here he discloses the author of the supernatural desire for a heavenly dwelling. For the cause of a natural desire that we be not despoiled is that the soul is naturally united to the body, and vice versa. But the desire to be clothed upon with a heavenly dwelling is not from nature but from God. Hence, he says, he who has prepared us for this very thing is God. As if to say: we wish to put on the heavenly dwelling, but in such a way as not to lose the earthly one. And yet it is God who effects in us the desire to be thus clothed over: "God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13). The reason for this is that upon every nature follows a desire suited to the end of that nature, as something heavy naturally tends downward and seeks to rest there. But if a thing's desire is above its nature, that thing is not moved to that end naturally, but by something else, which is above its nature. Now it is evident that to enjoy eternal glory and to see God by his essence, although it is appropriate to a rational creature, is above its nature. Therefore, the rational creature is not moved to desire this by nature, but by God himself, who prepared us for this very thing.

How this is accomplished he adds, saying, who has given us the Spirit as a guarantee. In regard to this it should be noted that God produces natural desires and supernatural desires in us: the natural, when he gives us a natural spirit suited to human nature: "God breathed into his nostrils the breath of life" (Gen. 2:7); but he gives the supernatural desires when he infuses in us the supernatural spirit, i.e., the Holy Spirit. Therefore he says, who has given us the Spirit as a guarantee, i.e., the Holy Spirit producing in us the certainty of this thing, with which we desire to be filled: "You were sealed with the Holy Spirit, which is the guarantee of our inheritance" (Eph. 1:13-14). He says, pledge, because a pledge has as much value as the thing for which it is given; but it differs from the thing for which it is given in this way, namely, that the thing is possessed with a fuller right, when it is already had, than the pledge is. For the thing is possessed as one's own, but the pledge is kept and held as though giving assurance that the thing will be possessed. So it is with the Holy Spirit: because the Holy Spirit has as much value as heavenly glory. But there is a difference in the way he is possessed, because now we have him as a surety of obtaining that glory; but in heaven we shall have him as something now possessed by us. For then we shall have him perfectly, but now imperfectly. In this way, therefore, is grace's desire deferred by a natural desire.

Commentary on 2 Corinthians

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

Against Marcion Book 5

In the same way, when he says, "Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight," it is manifest that in this statement there is no design of disparaging the flesh, as if it separated us from the Lord.

On the Resurrection of the Flesh

God is still present, but because we cannot see him we are said to be absent from him as long as we are in the body.

Commentary on Paul’s Epistles

"Being therefore always of good courage, and knowing." The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. Be not afraid: but of good courage. For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from hence-forward out of the way, and frees thee the sooner from this bondage.' Wherefore also he saith, "Being therefore always of good courage," not in the seasons of rest only, but also in those of tribulation; "and knowing,"

Homily 10 on 2 Corinthians

As long as we are in this present body, we are tossed about by events in this world and do not know how it will all end. But once we have left the body, we know that we are going to be with God, since we are freed from the uncertain and hostile cares of this world. Here we are pilgrims, and as wanderers we should not worry too much about the things of this world. Let us be content with what is necessary and concentrate all our desire and longing on getting to our Father’s home.

Commentary on the Second Epistle to the Corinthians 5

We who in this world “are exiled from the Lord” walk about on earth, it is true, but we are hastening on our way to heaven. For here we do not have a lasting place, but we are wayfarers and pilgrims, like all our fathers.

Homily 63 on Psalms

Man indeed brought death to himself and to the Son of Man, but the Son of Man, by dying and rising again, brought life to man.… He wished to suffer this in the sight of his enemies, that they might think him, as it were, forsaken, and that the grace of the New Testament might be entrusted to us, to make us learn to seek another happiness, which we now possess by faith, but then we shall behold it. “For while we are in the body,” says the apostle, “we are absent from the Lord, for we walk by faith and not by sight.” Therefore, we now live in hope, but then we shall enjoy reality.

Letter 140, to Honoratus 9

We have been expelled in the person of Adam from our abode in paradise, and we have our lodging in this land because we do not possess the blessedness of that native land; so we are seen to be foreigners in this world. As Paul likewise says, “While we are in this body, we are absent from the Lord.”

Explanation of the Psalms 118.54

He continues to confirm what was said above, namely that one should not be troubled by dangers. For dangers and deaths, he says, bring us the desired acquisition — incorruption, for which we groan, and they lead us more quickly to our Master. "We are always of good courage," that is, fearing neither persecutions, nor plots, nor deaths. Notice the wisdom, how he concealed the names of death and life, and called the first being at home with the Lord, and the latter being away from the Lord, so that no one would cling to the present life, as it draws one away from the Lord.

Commentary on 2 Corinthians

But is it hindered? No, but grace's desire conquers. Hence, he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. As if to say: there are two desires in holy men, one by which they desire a heavenly dwelling, the other by which they do not wish to be despoiled. If these were compatible, they would not be contrary, and one would not be delayed by the other. But the Apostle shows that they are incompatible and that one must prevail over the other. In regard to this he does three things: first, he shows the incompatibility of these desires; secondly, he enters a proof (v. 7); thirdly, he shows which of them conquers (v. 8).

He shows their incompatibility when he says, so we are always of good courage, knowing that while we are at home in the body we are away from the Lord. Properly speaking, to dare is to involve oneself in dangers of death and not to yield through fear. But although the saints naturally fear death, yet they dare to face the dangers of death and not yield because of a fear of death: "The righteous are bold as a lion" (Prov. 28:1); "In his days he feared not the prince" (Sir. 48:13, Vulgate). Knowing this, namely, that he strengthens our boldness not to fear death for Christ, that while we are at home in the body we are away, i.e., far away from God: "Woe to me because my stay has been prolonged" (Ps. 120:5, Vulgate). We are absent inasmuch as we are outside our native land, which is God. Otherwise, we would not be described as away from him. And this is not from our nature, but from his grace.

Commentary on 2 Corinthians

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

The Apostles Creed 11: He Descended Into Hades

And he anointed not him that was comely in person, but him that was comely in soul. If, then, the Lord counts the natural beauty of the body inferior to that of the soul, what thinks He of spurious beauty, rejecting utterly as He does all falsehood? "For we walk by faith, not by sight." Very clearly the Lord accordingly teaches by Abraham, that he who follows God must despise country, and relations, and possessions, and all wealth, by making him a stranger. And therefore also He called him His friend who had despised the substance which he had possessed at home.

The Instructor Book 3

For the "house in heaven "with which we desire to be "clothed "is immortality; with which, when we are clothed, every weakness and mortality will be entirely "swallowed up "in it, being consumed by endless life. "For we walk by faith, not by sight; "

7–8

"That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted, but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.

Homily 10 on 2 Corinthians

By faith we hope in God, for his form is not visible to us. But we believe that we shall dwell with him and that we shall see him as far as it is possible for a human being to see him. For Moses saw him when he was still in the body, and the angels see him in the way that is possible for them.

Pauline Commentary from the Greek Church

Therefore, amid the shadows of this life in which “we are absent from the Lord” as long as “we walk by faith and not by sight,” the Christian soul should consider itself desolate and should not cease from praying and from attending with the eye of faith to the word of the divine and sacred Scriptures.

To Proba 130

We cannot now see what we shall be like, but we discern it by faith alone. That is why after the death of the body we want to stand in the presence of God.

Commentary on the Second Epistle to the Corinthians 314

Nevertheless, when we hear at the same time of the justified and the glorified, let us not assign both the work of justification and glorification to the same moment in the present time. For the grace of justification is given in the present time, but the grace of glorification is saved as a future grace. The one is of faith, the other of sight. Paul says that now “we walk by faith, not by sight.” What the saints believe now, then they will see.

To Monimus 1. 11.5

Then, lest someone say: so then what? does the body alienate us from God? — he deflected this objection by saying: "for we walk by faith, not by sight," that is, although even here we know Him, yet only in part, for this is what "by faith" means, and not face to face, which is what "by sight" means.

Commentary on 2 Corinthians

That we are absent from the Lord is proved, when he says, for we walk by faith, i.e., we pass through this life in faith, and not by sight: because faith deals with things not seen. For the word of faith is as a lamp with which the road is lit in this life: "Your word is a lamp to my feet, and a light for my steps" (Ps. 119:105). But in heaven there will be no such lamp, because the radiance of God, i.e., God himself, has enlightened it (Rev. 21:23). Therefore, we shall then see him by sight, i.e., in his essence. But he says, we walk by faith, because faith is concerned with things unseen: "Faith is the substance of things hoped for; the conviction of things not seen" (Heb. 11:1). But as long as the soul is united to the body, it does not see God in his essence: "No man shall see me and live" (Ex. 33:20). Hence, inasmuch as we assent by believing the things we do not see, we are said to walk by faith and not by sight. Thus, therefore, the incompatibility of the two desires is plain, because we cannot, along with this body, be clothed over by the heavenly habitation, the proof of this being that we walk by faith.

Commentary on 2 Corinthians

But He never allows this state of affairs to last long. Sooner or later He withdraws, if not in fact, at least from their conscious experience, all those supports and incentives. He leaves the creature to stand up on its own legs--to carry out from the will alone duties which have lost all relish. It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He wants it to be. Hence the prayers offered in the state of dryness are those which please Him best. We can drag our patients along by continual tempting, because we design them only for the table, and the more their will is interfered with the better. He cannot "tempt" to virtue as we do to vice. He wants them to learn to walk and must therefore take away His hand; and if only the will to walk is really there He is pleased even with their stumbles. Do not be deceived, Wormwood. Our cause is never more in danger than when a human, no longer desiring, but still intending, to do our Enemy's will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.

The Screwtape Letters, Chapter VIII

This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.

Against Marcion Book 5

I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all.

An Exhortation to Martyrdom 4

But if this is so, then "we would prefer to depart from the body and be at home with the Lord." He did not say: to attain incorruption, but — what is more excellent — to be with the Lord, for this is more important than incorruption.

Commentary on 2 Corinthians

He follows with the victory of the one desire, namely, of grace, when he says, we are of good courage and would rather be away from the body. This should be read as follows: knowing what was said above, i.e., that while we are at home in the body we are away from the Lord, we dare and have a good will. He says two things: one implies the repugnance he has in willing, a repugnance caused by the fear of death. For where there is no fear, there is no daring. For the fear of death springs from our nature's desire, but the daring of grace's desire. Therefore, he says, we dare. The other implies an imperfection of the soul in desiring, because unless we desired properly, the fear of death would not be overcome, since it is quite natural. Therefore, it is not only necessary to dare, but also to have a good will, i.e., to will gladly. For although, according to the Philosopher, in the act of courage, joy is not required for the perfection of the virtue as it is in the other virtues, but only not to be sad. Yet because the courage of the saints is more perfect, they are not only not sad at the dangers of death, but they rejoice: "My desire is to depart and be with Christ" (Phil. 1:23). But what do we dare? Rather to be away from the body, i.e., to be separated from the body by its dissolution, which is contrary to the desire of nature, and at home with the Lord, i.e., to walk by sight, which is the desire of grace. He desired this who said in Psalm 42 (v. 5): "My soul thirsts for God, for the living God."

Note that he concludes to the same two things he proposed at the beginning, namely, that if the earthly tent we live in is destroyed, which is the same as what he says here, namely, to be away from the body; and that we have a building from God, not made with human hands, in heaven, which is the same as being at home with the Lord.

By these words is refuted the error of those who say that the souls of dead saints are not at once after death brought to the vision of God and into his presence, but they reside in mansions until the day of judgment. For the saints dared and desired in vain to be away from the body, if they would not be present to God when separated from the body. Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion. Thus, therefore, it is plain that the reward which the saints await is inestimable.

Commentary on 2 Corinthians

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

The Apostles Creed 11: He Descended Into Hades

And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him," that is, God, whose work and creation are all things, both the world and things supramundane.

The Stromata Book 4

Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus." If all of us, then all of us wholly; if wholly, then our inward man and outward too-that is, our bodies no less than our souls.

On the Resurrection of the Flesh

We have to put our energy into good works in order to please God.

Commentary on Paul’s Epistles

"Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him." 'For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation.' For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief of those good things. And what is this? To be well "pleasing." For as to depart is not absolutely good, but to do so in [God's] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary. For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, "If so be that being clothed we shall not be found naked;" so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing.

Homily 10 on 2 Corinthians

The main thing one should be concerned about is to please God in one's life. Lest, hearing about departure, you think that it alone is sufficient for your salvation, he says: strive to depart as one well-approved, that is, lead a life here as well that is pleasing to God.

Commentary on 2 Corinthians

He follows this with an account of the preparation for the reward which is accomplished by the struggle against temptations and by exercising good works. But the saints are prepared for this reward in three ways. First, by pleasing God; secondly, by helping their neighbor (v. 11); thirdly, by removing carnal affections from themselves (v. 16).

They please God by resisting evil. Hence he says, so, namely, because our whole desire is to be present with God, we contend, i.e., we make great effort, i.e., we strive and fight against the temptations of the devil, the flesh and the world: "Strive to enter by the narrow gate" (Lk. 13:24). To please him, namely, God, with whom we desire to be present, whether we are at home or away: because unless we strive to please him in this life, while we are absent, we shall not be able to please him or be present with him in the other life: "There was one who pleased God and was loved by him" (Wis. 4:10).

Commentary on 2 Corinthians

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself." Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

Epistle to the Philippians 6

Those who drag in a doctrine of moral indifference do violence to some few passages of Scripture, thinking that they support their own love of pleasure; in particular, the passage "Sin shall have no authority over you; for you are not subject to sin but to grace." But there are other such passages, which there is no good reason to record for these purposes, as I am not equipping a pirate ship! Let me quickly cut through their attempt. The admirable apostle in person will refute their charge in the words with which he continues the previous quotation: "Well then! Shall we sin because we are no longer under law but under grace? God forbid!" With these inspired prophetic words, at a single stroke he undoes the sophistical skill at the service of pleasure. So they have not understood, it seems, that "we must all appear before Christ's tribunal, where each must receive what is due to him for his physical conduct, good or bad," that is, where a person may receive recompense for what he has done by means of his body. So then, "if any man be in Christ he is a new creation," no longer inclined to sin; "old things are passed away," we have washed off the old life; "behold new things have happened," there is chastity instead of fornication, continence instead of incontinence; righteousness instead of unrighteousness.

The Stromata Book 3

These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ, to render an account of our faith itself before all things.

The Prescription Against Heretics

In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad." Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

Against Marcion Book 5

Since, however, there is then to be a retribution according to men's merits, how will any be able to reckon with God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies.

Against Marcion Book 5

"That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad." Now I ask, how do you read this passage? Do you take it to be confusedly constructed, with a transposition of ideas? Is the question about what things will have to be received by the body, or the things which have been already done in the body? Well, if the things which are to be borne by the body are meant, then undoubtedly a resurrection of the body is implied; and if the things which have been already done in the body are referred to, (the same conclusion follows): for of course the retribution will have to be paid by the body, since it was by the body that the actions were performed.

On the Resurrection of the Flesh

Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body." For the judgment-seat of God requires that man be kept entire.

On the Resurrection of the Flesh

Why do we ourselves not believe that we all will stand “before the judgment seat of Christ so that each one may obtain the things proper to the body according to what he has done, whether good or evil”? If we would believe these things entirely, there would be applied to us what was written, “Redemption of a man’s soul is his wealth.” But how can we either know or believe or understand these things when we indeed do not come together to hear them? For who of you, when the Scriptures are read, really pays attention? God through the prophet threatens indeed in great anger, “I will send famine upon the earth; not a famine of bread or the thirst of water but a famine of hearing the word of God.” But now God has not sent “a famine” upon his church nor “a thirst to hear the word of God.” For we have “living bread which came down from heaven.” We have “living water springing up into eternal life.” Why in this time of fruitfulness do we destroy ourselves by famine and thirst? It is the mark of a lazy and lingering soul to suffer want in all this abundance.

Homilies on Leviticus 9.5

That Jesus Christ shall come as a Judge. ...Likewise according to John: "The Father judgeth nothing, but hath given all judgment to the Son, that all may honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father who hath sent Him." So too in the second Epistle of Paul to the Corinthians: "We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil."

Treatise XII Three Books of Testimonies Against the Jews

That nothing that is done is hidden from God. ...Also in the Apocalypse: "And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works." Also in the eighteenth Psalm: "Who understands his faults? Cleanse Thou me from my secret sins, O Lord." Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."

Treatise XII Three Books of Testimonies Against the Jews

If we are going to receive what we have done in the body, it is clear that we shall not be judged without a body, good or bad. Paul does not say “in the flesh,” because the deeds of the flesh always deserve punishment, but “in the body,” because sometimes the body acts spiritually and sometimes it acts carnally.

Commentary on Paul’s Epistles

Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect. For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom. But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying, "For we must all be made manifest before the judgment-seat." Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath not even here set down the woful without the good things, but hath mingled something of pleasure, saying, "That each one may receive the things done in the body," as many as "he hath done, whether" it be "good or bad." By saying these words, he both reviveth those who have done virtuously and are persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. 'For surely,' sayeth he, 'that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.' But some of the heretics say, that it is another body that is raised. How so? tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will ye answer to Paul, saying, "We would not be unclothed, but clothed upon?" And how is that which is mortal "swallowed up of life?" For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] "of life." For then this happeneth when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continueth dominant. Therefore this is not so; but "this corruptible," that is to say the body, "must put on incorruption." For the body is in a middle state, being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. "For neither doth corruption inherit incorruption," saith he, (for, how is it [then] incorruption?) but on the contrary, "corruption is swallowed up of life:" for this indeed survives the other, but not the other this. For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.

Homily 10 on 2 Corinthians

Christ judges all things because when he is with God he is above all.

On True Religion 58

From this we learn that the soul was not punished for sins committed before it acquired a body. In fact, the soul did not exist before the body.

Letter 81.4

A brother asked Ammon, ‘Speak a word to me.’ He said to him, ‘Go and meditate like the criminals in prison. They keep asking, where is the judge, when will he come? and because they are waiting for him they dread their punishment. The monk should always be waiting for his trial, chiding his soul, saying: “Alas, how shall I stand before the judgement seat of Christ? How shall I give an account of my actions?” If you always meditate like this, you will be saved.’

The Desert Fathers, Sayings of the Early Christian Monks

Human beings … because they have been made rational will render an account to God for themselves and for all the things which they have received for use in this present life and, according to the nature of their works, will receive either punishment or glory. “For we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or bad.” … Therefore, eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that [judgment] will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner.

On the Forgiveness of Sins 2.6.1

Here he reminds of the Dreadful Judgment, and with the words "must appear" he arouses fear. For do not think that there walls, or coverings, or the depth of the heart will hide either deeds or thoughts; there everything will be revealed.

Saying this, he strengthens those who lived uprightly and piously with hope, and rouses the negligent through fear toward correction. At the same time, he confirms the teaching on the resurrection of bodies. For that which served either good or evil deeds is undoubtedly either rewarded or punished. Thus here the mouths of the heretics are stopped.

Commentary on 2 Corinthians

Then when he says, For we must all appear, he adds the cause for why the saints strive to please God. This cause is taken from a consideration of the future judgment, when we must all be manifested. Here the Apostle mentions five marks of the future judgment. The first is its universality, because no one will be exempted from that judgment; hence he says, we must all, i.e., all men, good and bad, great and small: "So each of us shall give account of himself to God" (Rom. 14:12); "And I saw the dead, great and small, standing before the throne, and books were opened" (Rev. 20:12).

But there are two objections against this. First, because it does not seem that unbelievers will come to judgment, for one who does not believe has already been judged, as it says in John (3:18). Secondly, because some will be there as judges: "You who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel" (Matt. 19:28). Therefore, not all will be before the tribunal to be judged. I answer that there are two things in a judgment, namely, a discussion of merits, and as to this not all will be judged, because those who have completely renounced Satan and all his pomps, and have clung to Christ in all things, will not be judged, because they are gods already. But those who did not adhere to Christ in any way, neither by faith nor works, will also not need discussion. But those who have something with Christ, namely, faith, and in something have withdrawn from him, namely by evil works and wicked desires, will be discussed as to the things they committed against Christ. Hence, as to this, only sinful Christians will be manifested before the judgment seat of Christ. But sentence will also be pronounced during the judgment; and as to this, all will be manifested. But it seems that children will be exempt, because he says, so that each one may receive good or evil according to what he has done in the body. But children have done nothing in the body. This is answered by a Gloss: for they will not be judged for the things they did by themselves, but for the things they did through others, when they believed or did not believe, were baptized or not baptized through them. Or they will be condemned for the sin of their first parents.

Secondly, he mentions the certainty of the judgment. For in human judgment many can be deceived, when they are judged evil, whereas they are good; or good, whereas they are evil. The reason for this is that hearts are not manifest. But in that judgment there will be absolutely perfect certainty, because there will be a manifestation of hearts. Hence, he says, be manifested: "Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart" (1 Cor. 4:5). Thirdly, he tells why the judgment will be necessary, because no one shall be able to escape that judgment either by another's intercession or by contumacy: "That you may know that there is a judgment" (Job 19:29); "For God will bring every deed into judgment, with every secret thing, whether good or evil" (Ec. 12:14). Fourthly, he discloses the authority of the judge; hence, he says, before the judgment seat of Christ, who will come to judge men in the same form in which he was judged by men, so that appearing in human form, he may be seen by the good and by the evil; for the wicked cannot see the glory of God: "And has given him authority to execute judgment, because he is the Son of man" (Jn. 5:27). "Tribunal" implies juridical power, and is taken from an ancient custom of the Romans, who chose three tribunes of the people, whose function was to pass judgment on the excesses of consuls and senators. Their places were called tribunals. Fifthly, he speaks of the equity of the judge, because there will be rewards or punishments according to one's merits. Hence, he says, so that each one may receive good or evil, according to what he has done: "He will render to each one according to his works" (Rom. 2:5). He says, in the body, not only for things accomplished with bodily movement, but for those accomplished by the mind; otherwise, unbelievers would not be punished. Therefore, when he says, in the body, it is understood to mean things performed while he lived in the body.

Commentary on 2 Corinthians

Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? For we are not only open to accusatation, he saith, if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.

Homily 11 on 2 Corinthians

Knowing, he says, about the Dreadful Judgment, we do everything so as not to lead people into temptation, for this is what the words "we persuade men" mean, that is, we heal them from offenses. For we are subject to condemnation not only when we have done something bad, but also when, being able to remove the cause for suspicion and eliminate the offense, we do not do so. "But we are made manifest unto God," for He knows how we conduct our lives, and there is no need to convince Him, as one convinces someone who doubts. "I trust also are made manifest in your consciences," as those who know well everything concerning us. Therefore there is no need to convince you, as though you had suffered offense from us.

Commentary on 2 Corinthians

Having shown how the saints prepare themselves for the reward of eternal glory by pleasing God, the Apostle now shows how they prepare themselves for this by helping their neighbor. In regard to this he does two things. First, he shows his own solicitude for the salvation of his neighbor; secondly, he assigns the cause of this solicitude (v. 14). In regard to the first he does three things. First, he mentions the care he has for the salvation of his neighbor by persuading them; secondly, he excludes a false opinion (v. 12); thirdly, he shows that even in the way he teaches he intends the welfare of his neighbor (v. 13). In regard to the first he does two things. First, he mentions his zeal to benefit his neighbor; secondly, he explains this (v. 11b).

He says therefore: I say that we must be manifested before the tribunal of Christ, and this consideration induces men to fear the judgment. Hence, he says, therefore, knowing the fear of the Lord, i.e., how purely and chastely the Lord Jesus should be feared, we persuade men to fear and believe: "When I consider, I am in dread of him" (Job 23:15); "Who would not fear you, O King of the nations" (Jer. 10:7); "But the LORD of hosts, him you shall regard as holy; let him be your fear, and let him be your dread" (Is. 8:13).

But because someone could say that it is not from a good conscience, but for his own advantage that he persuades men, he shows that this is false by appealing to two testimonies, namely, of God, when he says, but what we are is known to God, i.e., that he is speaking from fear of God, for God sees the intention of our heart: "The heart is deceitful above all things, and desperately corrupt; who can understand it? I the LORD search the mind and try the heart" (Jer. 17:9-10); "For he himself knew what was in man" (Jn. 2:25). And by the testimony of their consciences; hence he says, I hope it is known also to your conscience. Truly I hope, because I have shown myself to you in such a way that you might know we are approved and might firmly hold this, even though you do not admit it by mouth: "Commending ourselves to every man's conscience in the sight of God" (2 Cor. 4:2).

Commentary on 2 Corinthians

Paul is saying this because of some people who used to take a personal pride in making it known that they had been taught by men who had always been with the Lord.

Commentary on Paul’s Epistles

See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may. And not even this absolutely, but because of the false Apostles. Wherefore also he added, "To answer them that glory in appearance, and not in heart." Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf; which is the language of one testifying to their great love: and not that ye may boast merely: but that ye may not be drawn aside. But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow.

But what is "in appearance?" In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.

Homily 11 on 2 Corinthians

Immediately he removes the suspicion of supposed vainglory and says that by these words we do not praise ourselves, that is, exalt ourselves, extol ourselves with praises, but we give you an occasion to boast and take pride in us before the false apostles who slander us.

So that you may have something to say and something to boast about concerning us before the false apostles, who boast "in appearance," that is, they do everything for show, for outward display, for they were such: they wore a mask of piety, but in their heart had nothing good. He commands them to boast not always, but only when the false apostles exalt themselves.

Commentary on 2 Corinthians

Then because they might suppose that the Apostle said this to commend himself, he removes this false supposition, saying, we are not commending ourselves to you again, i.e., we are not saying this for our commendation, as though trying to commend ourselves again. For above (in chapter three and in 1 Corinthians 3) he said certain things for his commendation: "For it is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor. 10:18). But we say this for your benefit. As if to say, but giving you cause to be proud of us, i.e., matter for glorifying. For the false apostles took glory in elation, saying that they were taught by the apostles, who were from the Lord, namely, by Peter and James, who were pillars of the faith, thus detracting from the Apostle, as though he had not been with the Lord Jesus, and wishing to destroy his teaching. Therefore, in order that the Corinthians, too, might have something in which to glory against those false apostles, namely, the grace given to the Apostle, so as to refute them and not be seduced by them, he said this. Hence, he continues, so that you may be able to answer those, i.e., against them, or to those reprimanding, what you can speak.

To them, I say, who pride themselves on a man's position and not on his heart. This can be explained in three ways. First, they glory in face, i.e., in the external observances of the Law, because that is what they taught, and not in heart, i.e., in the virtue of Christ, which is in the heart, unlike the Apostle, who in virtue of the cross of Christ, said: "Far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal. 6:14). Likewise they glory in face, i.e., in the presence of men, as hypocrites do, and not in heart, i.e., in the testimony of conscience, as the Apostle says above (2 Cor. 1:12): "For our boast is this, the testimony of our conscience." Or they glory in face, because they pretend some things outwardly, which they do not feel in the heart, namely, that they claimed to have been instructed by the apostles and were following their doctrine, which on the contrary they were trying to destroy. It is clear, therefore, how the Apostle procured the salvation of his neighbor by teaching.

Commentary on 2 Corinthians

What Paul has said is sane from his hearers’ point of view, as long as it is understood in the sense in which it was uttered, but if it is thought to have been spoken out of boastfulness, it is insane. For all pride is a kind of insanity.

Commentary on Paul’s Epistles

And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad.

Homily 11 on 2 Corinthians

If we say something lofty (this is what the apostle calls "being beside ourselves," or, in other places, "madness"), we do this for God, so that you, considering us weak, may not become proud and perish; but if we say something humbly and with self-abasement, we do this for you, so that you may learn to be humble-minded. Or alternatively: if anyone suspects that we are mad, then we hope to receive a reward from God, for Whose sake we are subjected to such suspicion; and if anyone considers us humble-minded, let him also benefit from our humility of mind. Or yet another way: if we are mad, we are mad in this way for God, so as to bring you to Him. And Paul's madness was the madness of love: loving God and living, like one in love, by Him alone, that is, the Beloved, he went outside himself and clung wholly to God, living not his own life but the life of the Beloved, as supremely loved or cherished. So then, if we, he says, "are beside ourselves, it is for God."

Commentary on 2 Corinthians

Now we must see how he procured their salvation even in the way he taught. Hence he says, for if we are beside ourselves, it is for God; if we are in our right mind, it is for you. This is explained in two ways: in one way so that the Apostle calls himself transported when he speaks to them by commending himself, and sober when he is not speaking of his own commendation. According to this he is saying: no matter how we teach, it is either for the honor of God or the benefit of his neighbor; for if we are beside ourselves, i.e., commend ourselves, it is for God, i.e., for the honor of God or for observing God's judgment; if we are in our right mind, i.e., not saying great things about ourselves, this is for you, i.e., for your profit.

But there is another and more literal sense. I say that we give you opportunity for glorying in us, because in everything we do and even in the way we do it, we intend your good. Hence it should be noted that the apostles were midway between God and the people: "While I stood between the Lord and you at that time" (Deut. 5:5). Therefore, they were required to draw from God whatever they poured out upon the people. Hence it was necessary that sometimes they raised themselves to God by contemplation to obtain heavenly things, and sometimes conformed themselves to the people to deliver what they had received from God; and all this tended to their profit. Hence he says, for if we are beside ourselves, i.e., raised to the state of receiving gifts of graces, and this in order to be united to God, which is done by means of temporal things: "I said in my vision" (Ps. 116:11, Vulgate); Dionysius: "Divine love causes ecstasy." If we are in our right mind, i.e., adapt ourselves to you by delivering God's precepts, it is for you, i.e., for your benefit. This sobriety is not opposed to inebriation in wine, which brings wars on earth, but to that inebriation which is from the Holy Spirit and draws men to divine things and about which Song of Songs (5:1) says: "Eat, O friends, and drink: drink deeply, O lovers!" For that sobriety is for the benefit of our neighbor, but the inebriation is for the love of God. Such a descent was signified by the descent of the angels on the ladder which Jacob saw (Gen. 28:12): "You will see heaven opened, and the angels of God ascending and descending upon the Son of man" (Jn. 1:51).

Commentary on 2 Corinthians

Because of the love of Christ the apostles were not silent about the gifts they received from him. Those who love him are surrounded by such gifts. They were not boasting about them but inviting their hearers to become Christ’s disciples.

Commentary on Paul’s Epistles

Paul explains that although he is beside himself, the love of God controls him.

Pauline Commentary from the Greek Church

All this, in fact, blessed Paul had in mind, that fervent lover of Christ, who like a winged bird traversed the whole world.… See his uprightness, see the extraordinary degree of his virtue, see his fervent love. “The love of Christ,” he says, “constrains us,” that is, urges, impels, coerces us. Then, wishing to explain what had been said by him, he says, “convinced of this, that if one person [died] indeed for all, then all have died, he did die for all so that the living might live no longer for themselves but for the one who died and rose for them.” Do you see how appropriate it was for him to say, “The love of Christ constrains us”? He is saying, you see, if he died for the sake of us all, he died for the purpose that we the living might live no longer for ourselves but for him who died and rose for us. Accordingly, let us heed the apostolic exhortation, not living for ourselves but for him who died and rose for us.

Homilies on Genesis 34.15

For not the fear of things to come only, he saith, but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf. And what are those things which have already happened?

"That if one died for all, then all died." Surely then it was because all were lost, saith he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, "The love of God constraineth us," and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state.

Homily 11 on 2 Corinthians

Paul said: “Therefore all died; and Christ died for all, in order that they who are alive may live no longer for themselves, but for him who died for them and rose again.” All people, consequently, without a single exception, were dead through sin, original sin or original with personal sin superadded, either by ignorance of or conscious refusal to do what is right. And for all these dead souls one living man died—a man utterly free from sin—with the intention that those who come alive by forgiveness of their sins live no longer for themselves but for him who died for all on account of our sins and rose again for our justification.

City of God 20.6

As the apostle says, and as we have often repeated: “Since one died for all, therefore all died, and he died for all in order that they who are alive may live no longer for themselves but for him who died for them and rose again.” The living are those for whom he who was living died in order that they might live; more plainly, they are freed from the chains of death, they for whom the one free among the dead died. Or, still more plainly: they have been freed from sin, for whom he who was never in sin died. Although he died once, he dies for each at that time when each, whatever his age, is baptized in his death; that is, the death of him who was without sin benefits each man at the time when, having been baptized in his death, he who was dead in sin shall also die to sin.

Against Julian 6.15.48

But how is it that “one died for all,” one who is worth all others, if the suffering is considered simply that of some man? If he suffered according to his human nature, since he made the sufferings of his body his own.… The death of him alone according to the flesh is known to be worth the life of all, not the death of one who is as we are, even though he became like to us, but we say that he, being God by nature, became flesh and was made man according to the confession of the Fathers.

Letter 50

The love of God, which He manifested in us, encompasses us and compels us to undergo dangers for Him, when we deliberate well within ourselves the following. Since He died for all, it is evident that we were all perishing, and that He died for the perishing and the dead in order to bring us to life.

Commentary on 2 Corinthians

Then when he says, For the love of Christ, the Apostle indicates the cause of his solicitude, namely, the love of Christ. In regard to this he does two things. First, he shows that he is pressed by the charity of Christ to procure the salvation of his neighbor; secondly, he indicates the source from which the charity of Christ is kindled (v. 14b).

He says, therefore: I say that whether we be beside ourselves, it is for God; or whether we be sober, it is for you, i.e., for your benefit. The reason for this is that the love of Christ controls us to this. He says, presses, because it is the same as stimulates. As if to say: the love of God, as a goad, stimulates us to do what charity commands, namely, to procure the salvation of our neighbor: "Those who are led," i.e., stirred, "by the Spirit of God are sons of God" (Rom. 8:14); "Its flashes are flashes of fire" (Song 8:6).

Then he indicates the cause of his solicitude, namely, the love of Christ, adding, because we are convinced that one has died for all. He says, therefore: I say that we do all things for you, because the love of Christ controls us, because we are convinced that one, namely Christ, has died for all, then we ourselves should so live, i.e., for your benefit, that we are even dead to ourselves, i.e., we care nothing about ourselves, but about Christ and the things of Christ: "God shows his love for us" (Rom. 5:8); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet. 2:21).

What follows from this, namely, therefore all have died, is explained in three ways. First, as if to say that all have died with the death of sin in Adam. For it would not have been necessary for Christ to suffer for all, if all were not dead with the death of Adam's sin: "For as in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22). Secondly, as if to say: all have died, namely, to the old life. For Christ died to remove sins; therefore, all should die to the old life, namely, of sin, and live the life of justice: "The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus" (Rom. 6:10-11). Thirdly, and more literally, all have died, i.e., each person should regard himself as though dead to himself: "You have died and your life is hid with Christ in God" (Col. 3:3).

Commentary on 2 Corinthians

That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ. ...Moreover, the Apostle Paul says: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or hunger, or nakedness, or peril, or sword? As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us." And again: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." And again: "Christ died for all, that both they which live may not henceforth live unto themselves, but unto Him which died for them, and rose again."

Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

What is the mark of those who eat the bread and drink the cup of Christ? That they keep in perpetual remembrance him who died for us and rose again. What is the mark of those who keep such remembrance? That they live not for themselves but for him who died for them and rose again. What is the mark of a Christian? That his justice abound in all things more than that of the scribes and Pharisees, according to the rule of the doctrine which has been handed down in the Lord’s gospel. What is the mark of the Christian? That they love one another as Christ has loved us. What is the mark of the Christian? To set the Lord always in his sight. What is the mark of the Christian? To watch daily and hourly and stand prepared in that state of perfection which is pleasing to God, knowing that at what hour he thinks not, the Lord will come.

The Morals 22

If therefore we ought not to live unto ourselves, be not troubled, says he, nor be confounded when dangers and deaths assail you. And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, "Who for our sakes died and rose again."

Homily 11 on 2 Corinthians

Therefore, since He brought us to life, we ought no longer to live "for ourselves," but for Him by whom we live, who not only died for us but also rose again, having taken up to heaven our firstfruits, that is, His body, so that He might wholly take us up as well. For what need was there for Him to ascend, if the same were not to happen to us also? Therefore, since He died for us, since He brought us to life, and since He gave us the pledge of incorruption, we ought to live for Him, and not for our own lusts.

Commentary on 2 Corinthians

He explains this interpretation when he says, and he died for all: "He died that we might live to Christ." Hence he continues, that those who live might live, namely, with a natural life, no longer for themselves, i.e., solely for themselves and their own good, but for him who for their sake died and was raised, namely, for Christ, i.e., he should direct his whole life to the service and honor of Christ: "It is no longer I who live, but Christ who lives in me" (Gal. 2:20); "Forget not the kindness of your surety, for he has given his life for you" (Sir. 29:20, Vulgate). The reason for these things is that everyone who acts takes the rule of his work from the end. Hence, if Christ is the end of our life, we should regulate our life not according to our will but according to Christ's will. For this is what Christ himself said: "For I have come down from heaven, not to do my own will, but the will of him who sent me" (Jn. 6:38).

But note that he says two things, namely that Christ died and that he rose for us; wherein two things are required of us. For since he dies for us, we, too, should die to ourselves, i.e., deny ourselves for him: "If any man would come after me, let him deny himself and take up his cross daily and follow me" (Lk. 9:23). This is the same as saying: let him die to himself. But because Christ rose for us, we should so die to sin and to the old life and to ourselves that we might rise to the new life of Christ: "So that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom. 6:4). This is why the Lord not only said, "Let him deny himself and take up his cross," but added, "and follow me," namely, in newness of life, by advancing in the virtues: "They shall go from virtue to virtue" (Ps. 84:7, Vulgate).

Commentary on 2 Corinthians

Now that Christ has risen from the dead, birth according to the flesh loses its importance, bodily weakness ceases to count and the sufferings of death no longer matter either. Right up until the cross there was a suspicion that Christ was weak, but once he rose from the dead all that vanished and what was previously doubted came to be believed.

Commentary on Paul’s Epistles

Even at this moment he is, as man, interceding for my salvation, until he makes me divine by the power of his incarnate humanity. “As man,” I say, because he still has with him the body he assumed, though he is no longer “regarded as flesh”—meaning the bodily experiences, which, sin aside, are ours and his. This is the “Advocate” we have in Jesus—not a slave who falls prostrate before the Father on our behalf. Get rid of what is really a slavish suspicion, unworthy of the Spirit. It is not in God to make that demand nor in the Son to submit to it; the thought is unjust to God. No, it is by what he suffered as man that he persuades us, as Word and Encourager, to endure. That, for me, is the beginning of his “advocacy.”

Theological Oration 30

For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" he saith with reason, "we know none" of the faithful "after the flesh." For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author.

"Even though we have known Christ after the flesh, yet now we know Him so no more."

What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

Homily 11 on 2 Corinthians

Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory. So also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance, in fulfillment of the words of Paul: “So that henceforth we know no one according to the flesh. And even though we have known Christ according to the flesh, yet now we know him so no longer.”

Homily 61 on Psalms

When Christ was a man, he lived in a human way, fulfilling the law. But when he died and rose again, immortal, he abolished the things of the law and took on the ways of heaven. Therefore those who have been baptized must also put the ways of the world to death and imitate the pure behavior of heaven.

Pauline Commentary from the Greek Church

After the resurrection it was the same body which had suffered except it no longer had the human infirmities in it. For we assert that it was no longer receptive of hunger, or of weariness or of anything else of such a kind but was thereafter incorruptible, and not only this but also life-giving. For it is the body of life, that is, the body of the Only Begotten, for it has been made resplendent with the glory most proper to his divinity and is known to be the body of God. Therefore, even if some might say that it is divine, just as, of course, it is the human body of a man, he would not err from proper reasoning. Whence I think that the very wise Paul said, “And even though we have known Christ according to the flesh, yet now we know him so no longer.” For being God’s own body, as I said, it transcends all human bodies.

Letter 45.12

There was a time when Christ had a body which was capable of suffering, but after his suffering and death it became incorruptible and immortal.

Commentary on the Second Epistle to the Corinthians 317

Since all who were put to death by sin have been made alive by Christ through baptism, he rightly says: we know no one among the believers living in the flesh, that is, according to the old and carnal life. For all who have been reborn by the Spirit lead a new and spiritual life.

He shows that in not living according to the flesh we have Christ as our leader, and says: although Christ too was once according to the flesh, yet now He is not according to the flesh. What then? Did He lay aside the flesh? No. For as He came, so also shall He come, and He came in the flesh and with the flesh. So then, what does the apostle say? That we are called living according to the flesh when we are in sins, and living not according to the flesh when we do not sin. Christ, however, is called living according to the flesh when He partook of the natural and blameless infirmities in life, such as: hunger, thirst, sleep, weariness. But now He is not "according to the flesh," that is, He has been freed even from the natural and blameless infirmities, having flesh that is free from suffering and immortal, so that, he says, He might completely and abundantly teach us to no longer live according to the flesh and sinfully, but according to the spirit.

Commentary on 2 Corinthians

Having indicated how the saints prepare themselves for receiving heavenly glory by pleasing God and helping their neighbor, the Apostle then shows how they prepare themselves for the same thing by giving up carnal affection. In regard to this he does three things. First, he mentions the putting off of carnal affection; secondly, he excludes an objection (v. 16b); thirdly, he concludes to what he intended (v. 17).

He says therefore: inasmuch as I am so certain of eternal glory, From now on, therefore, we regard no one from a human point of view. Here it should be noted that according to the flesh is a restriction and can be explained in two ways according to the possible connections that can be made. In one way, so according to the flesh is connected with no one. In this case, a Gloss explains it thus: we regard, i.e., approve of no one according to the flesh, i.e., living carnally. This is the way "flesh" is taken in Romans (8:9): "You are not in the flesh, you are in the Spirit." In another way, we regard, i.e., approve of, no one according to the flesh, i.e., living according to the carnal observances of the Law. This is the way "flesh" is taken in Philippians (3:4): "Who have confidence in the flesh," i.e., the carnal observances of the Law. In a third way, we regard, i.e., consider, no one according to the flesh, i.e., according to the corruption of the flesh. For although the faithful still have corruptible flesh, yet in hope they already have an incorruptible body. Hence, they do not consider themselves from the point of view that they have corruptible flesh now, but that they shall have an incorruptible body. This is the way "flesh" is taken in 1 Corinthians (15:50): "Flesh and blood shall not inherit the kingdom of God." But according to the flesh can be taken in another way, namely, as connected with the verb, we regard. Then the sense is this: I say that inasmuch as we should not live for ourselves but for him who died for us, then from now on, we regard no one according to the flesh, i.e., we do not follow carnal affection in anyone or regard him in this light. This is the way Deuteronomy (33:9) should be understood: "Who said of his father and mother, 'I regard them not'; he disowned his brothers, and ignored his children." In this way, according to the flesh is referred to the knower, but in the first explanation to the object known.

But because someone might insist that he at least knew Christ according to the flesh, he excludes this, saying: even though we once regarded Christ from a human point of view, we regard him thus no longer. In regard to this it should be noted that Manicheus appealed to those words to support his error. For he said that Christ did not have a true body and was not born of the seed of David. This is the way Augustine puts it in the book, Against Faustus: If anyone alleged against him the words of the Apostle to the Romans (1:3), "Who was descended from David according to the flesh," and to Timothy (1 Tim. 3:16), "Great indeed, we confess, is the mystery of our religion, which was manifested in the flesh" (and 2 Tim 2:8), "Remember Jesus Christ, risen from the dead, descended from David, as preached in my gospel," he answered that the Apostle was first of the opinion that he was of the seed of David and that he had a true body, but he changed that opinion later to correct himself; that is why he said, even though we once regarded Christ from a human point of view, we regard him thus no longer, i.e., we have changed our opinion and no longer believe that. But Augustine disproves this in two ways. First, because no one says, "we regarded," but "we are of the opinion," when speaking of something he falsely held. Therefore, when the Apostle uses the words, "we regarded" it does not seem that he once held something false. Secondly, because the Apostle says, we regard no one from a human point of view. Therefore, if what Manicheus says were true, the Apostle would have known no one to have a true body, which is false. Therefore what Manicheus says is false.

Consequently, it must be explained otherwise according to the truth, and this in two ways. In one way so that flesh is taken for the corruption of the flesh: "Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable" (1 Cor. 15:50). Then the sense is this: if we once regarded Christ from a human point of view, i.e., to have corruptible flesh before the passion, we regard him thus no longer, namely, that he has corruptible flesh, because it says in Romans (6:9): "Christ being raised from the dead will never die again; death no longer has dominion over him." In another way according to a Gloss, so that the clause, even though we once regarded Christ from a human point of view, is referred to Paul's condition before his conversion; then what follows, we regard him thus no longer, refers to his state after conversion. Then the sense is this: both I and other Jews once, i.e., before my conversion, knew Christ according to the flesh, i.e., according to what we thought of Christ in the Law. But now, i.e., after I was converted, we regard him thus no longer, i.e., this opinion ceased. Indeed I believe that he is true God and that he should not be worshipped with carnal observance. Hence, he said to the Galatians (5:2): "If you receive circumcision, Christ will be of no advantage to you."

It can also be explained another way, so that the statement, even though we once regarded Christ from a human point of view, is made by the Apostle in the person of all the apostles of Christ. In this way it seems to correspond to the last explanation of the statement, we regard no one from a human point of view. Hence it should be noted that when Augustine explains John (16:17): "It is to your advantage that I go away," where the Lord's reason is given as being, "For if I do not go away, the Counselor will not come to you," he says that this was because the disciples were attracted toward him as a man in the flesh to a friend in the flesh. As a result, they could not be raised to a spiritual love, which causes one to suffer many things even for a person who is absent. Therefore, in order to plant in them a spiritual affection, which is from the Holy Spirit, and root out the carnal one, the Lord said to them: "Peace be with you" (Jn. 20:21). Therefore, the Apostle in the person of all the disciples recalled this and said, even though we once regarded, i.e., if we have clung to Christ at one time, namely, when he was present with us in his bodily presence, according to the flesh, i.e., with carnal love, we regard him thus no longer, i.e., that affection ceased in us by the Holy Spirit, who has been given to us.

Commentary on 2 Corinthians

Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new."

Epistle of Ignatius to the Magnesians

When by Jeremiah He gave this precept, "Break up for yourselves new pastures," does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new," does He not advert to a new state of things? We have generally been of opinion that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new.

Against Marcion Book 4

Now, if the Creator indeed promised that "the ancient things should pass away," to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, "The law and the prophets were until John" -thus making the Baptist the limit between the two dispensations of the old things then terminating-and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate "the old things" and confirm "the new," and yet promote thereby the faith of no other god than the Creator, at whose instance it was foretold that the ancient things should pass away.

Against Marcion Book 5

"If therefore any man be in Christ, he is a new creature; old; things are passed away; behold, all things are become new; " and so is accomplished the prophecy of Isaiah.

Against Marcion Book 5

All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new," commanded men "to break up fresh ground for themselves," and thereby taught them even then to put off the old man and put on the new.

Against Marcion Book 5

But when the Word of God descended into flesh,-(flesh) not unsealed even by marriage,-and "the Word was made flesh," -(flesh) never to be unsealed by marriage,-which was to find its way to the tree not of incontinence, but of endurance; which was to taste from that tree not anything sweet, but something bitter; which was to pertain not to the infernal regions, but to heaven; which was to be precinct not with the leaves of lasciviousness, but the flowers of holiness; which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ" has lost its pristine soils, is now a thing different, emerges in a new state, no longer (generated) of the slime of natural seed, nor of the grime of concupiscence, but of "pure water" and a "clean Spirit.

On Modesty

Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ, our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely "of seasons, and days, and months, and years," why do we celebrate the passover by an annual rotation in the first month? Why in the fifty ensuing days do we spend our time in all exultation? Why do we devote to Stations the fourth and sixth days of the week, and to fasts the "preparation-day? " Anyhow, you sometimes continue your Station even over the Sabbath,-a day never to be kept as a fast except at the passover season, according to a reason elsewhere given.

On Fasting

This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself-He that had spoken-corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both. This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.

The Refutation of All Heresies - Book 10

To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. "Old things are passed away". With good right, therefore, has the sacred trumpet sounded, "Old things are passed away, behold all things are become new."

Oration Concerning Simeon and Anna

But, if we must go on with our discussion and make a deeper study, let us from this point contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the education from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son.… Now, humanity is created a second time through baptism, “for if any man is in Christ, he is a new creature.”

Letter 8

By whom also we exhort you in the Lord to abstain from your old conversation, vain bonds, separations, observances, distinction of meats, and daily washings: for "old things are passed away; behold, all things are become new."

Constitutions of the Holy Apostles Book 6

“If any man is in Christ, he is a new creature, the former things have passed away.” The “new creation” is the apostolic rule. And what this is Paul makes abundantly clear in another section, saying: “In order that I might present to myself the church in all her glory, not having spot or wrinkle or any such thing, but that she might be holy and without blemish.” A new creature he called the indwelling of the Holy Spirit in a pure and blameless soul removed from evil and wickedness and shamefulness. For, when the soul hates sin, it closely unites itself with God, as far as it can, in the regimen of virtue; having been transformed in life, it receives the grace of the Spirit to itself, becomes entirely new again and is recreated.

On the Christian Mode of Life

You heard today that the blessed Paul … told us in his letter to the Corinthians: “If any man is in Christ, he is a new creature.” To prevent us from interpreting the text as applying to a visible creation, he stated: “If any man is in Christ,” teaching us that if any man has gone over to the side of those who believe in Christ, he is an example of a new creature. Tell me, if we see new heavens and other portions of his creation, is there a profit in this which can match the benefit we gain from seeing a man converted from evil to virtue and changing from the side of error to that of truth? This is what the blessed Paul called a new creature, and so immediately he went on to say: “The former things have passed away; behold, they are all made new!” By this he briefly showed that those who, by their faith in Christ, had put off like an old cloak the burden of their sins, those who had been set free from their error and been illumined by the light of justification, had put on this new and shining cloak, this royal robe. This is why he said: “If any man is in Christ, he is a new creature: the former things have passed away; behold, they are all made new.”

Baptismal Instructions 4.12

Do you see why faith in Christ and the return to virtue are called a new creation? I exhort you, therefore, both you who have previously been initiated and you who have just now enjoyed the Master’s generosity, let us all listen to the exhortation of the apostle, who tells us: “The former things have passed away; behold, they are all made new.” Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us.

Baptismal Instructions 4.16

For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them; wherefore also he added, "If any man is in Christ," he is "a new creature." "If any," saith he, "have believed in Him, he has come to another creation, for he hath been born again by the Spirit." So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life. See how many just grounds he urges for a life of virtue. For on this account he also calls the reformation by a grosser name, in order to show the transition and the change to be great. Then following out farther what he had said, and showing how it is "a new creation," he adds, "The old things are passed away, behold, all things are become new."

What old things? He means either sins and impieties, or else all the Judaical observances. Yea rather, he means both the one and the other. "Behold, all things are become new."

Homily 11 on 2 Corinthians

We are then truly free when God orders our lives, that is, forms and creates us not as human beings—this he has already done—but as good people, which he is now doing by his grace, that we may indeed be new creatures in Christ Jesus. Accordingly the prayer: “Create in me a clean heart, O God.”.

Enchiridion 9.31

Those who believe in Christ have entered a new life. They must be born again in baptism and renounce their former sins.

Commentary on the Second Epistle to the Corinthians 317

The Old Testament was good, but without spiritual understanding it dies with the letter. The New Testament, through grace, restores the odor of life.

Sermon 168.4

Whoever believed in Christ became another creation and became a new creature. Therefore, we must not live in the old way.

What is the ancient? The sinful and the Judaic. For the ancient sin has ended and we have gained a new soul and a new body, and in place of everything Judaic we have all things new: in place of the law – the Gospel, in place of Jerusalem – heaven, in place of the temple – "the inner place behind the veil" (Heb. 6:19), where the Trinity dwells, in place of circumcision – baptism, in place of manna – the Body of God, in place of water – the Blood of the Master, in place of the rod of Moses or Aaron – the Cross, in place of the lamb – the Son of God, and so on.

Commentary on 2 Corinthians

Then when he says, Therefore if anyone is in Christ, he concludes from the foregoing that a certain effect follows, namely, newness in the world. Hence he says, if anyone is in Christ, i.e., in the faith of Christ, or through Christ, he is a new creation: "For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love" (Gal. 5:6). Here it should be noted that renewal by grace is called a creature. For creation is a change from nothing to existence. But there are two kinds of existence, namely, of nature and of grace. The first creation was made when creatures were produced by God from nothing to exist in nature; and then the creature was new, but became old by sin: "He has made my flesh and my skin waste away" (Lam. 3:4). Therefore, a new creation was required by which we would be produced to exist in grace. This, too, is a creation from nothing because those who lack grace are nothing: "And if I understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing" (1 Cor. 13:2); "In his tent," i.e., of sin, "dwells that which is none of his" (Job 18:15). Augustine says: "For sin is nothing, and men become nothing, when they sin." So it is clear that the infusion of grace is a creation.

If then any creature is made new through him, the old has passed away, behold, the new has come. This of course was taken from Leviticus (26:10), where it says: "And you shall clear out the old to make way for the new." From this he argues thus: if all things have been made new, and according to the Law when new things come, the old things shall be cast away, then if there be any new creature, the old has passed away, i.e., they should pass away from it. But the old things that should pass away are the legal observances: "So that we serve not under the old written code but in the new life of the Spirit" (Rom. 7:6), and in the errors of the Gentiles: "The old error is gone" (Is. 26:3, Vulgate); likewise the corruption of sin: "We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin" (Rom. 6:6). When such things pass from us, the virtues contrary to these vices should be renewed: "And he who sat upon the throne said, 'Behold, I make all things new'" (Rev. 21:5).

Commentary on 2 Corinthians

Christianity is not, in the long run, concerned either with individuals or communities. Neither the individual nor the community as popular thought understands them can inherit eternal life: neither the natural self, nor the collective mass, but a new creature.

The Weight of Glory, Membership

This means something much more than our trying to follow His teaching. People often ask when the next step in evolution—the step to something beyond man—will happen. But in the Christian view, it has happened already. In Christ a new kind of man appeared: and the new kind of life which began in Him is to be put into us.

Mere Christianity, Book 2, Chapter 5: The Practical Conclusion

A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor's shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

Mere Christianity, Book 4, Chapter 1: Making and Begetting

Now, if you care to talk in these terms, the Christian view is precisely that the Next Step has already appeared. And it is really new. It is not a change from brainy men to brainier men: it is a change that goes off in a totally different direction—a change from being creatures of God to being sons of God. The first instance appeared in Palestine two thousand years ago. In a sense, the change is not 'Evolution' at all, because it is not something arising out of the natural process of events but something coming into nature from outside.

Mere Christianity, Book 4, Chapter 11: The New Men

For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders—no one could tell by looking at them that they are going to be wings—may even give it an awkward appearance.

Mere Christianity, Book 4, Chapter 10: Nice People or New Men

Since all things are reconciled in him, recognize … that he reconciles all things to the Father in himself, which he will reconcile through himself. The same apostle says: “But all things are from God, who has reconciled us to himself through Christ and has given to us the ministry of reconciliation. For God was truly in Christ, reconciling the world to himself.” Compare the entire mystery of the evangelical faith with these words! He who is seen in him who is seen, he who works in him who works, he who speaks in him who speaks is the same one who will reconcile in him who reconciles. Accordingly, there is the reconciliation in him and through him, because the Father himself, who remains in him through the identical nature, restored the world to himself through him and in him by this reconciliation.

On the Trinity 8.51

Although Christ has redeemed us all things come from God, because all fatherhood comes from him. Therefore [in triune reasoning] precedence must be given to the person of the Father.

Commentary on Paul’s Epistles

Nothing of ourselves. For remission of sins and adoption and unspeakable glory are given to us by Him. For he exhorts them no longer from the things to come only, but even from those now present. For consider. He said, that we shall be raised again, and go on unto incorruption, and have an eternal house; but since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what. What then being, received they them? Dead all; (for he saith, "all died;" and, "He died for all;" so loved He all alike;) inveterate all, and grown old in their vices. But behold, both a new soul, (for it was cleansed,) and a new body, and a new worship, and promises new, and covenant, and life, and table, and dress, and all things new absolutely. For instead of the Jerusalem below we have received that mother city which is above; and instead of a material temple have seen a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of the manna, the Lord's body; instead of water from a rock, blood from His side; instead of Moses' or Aaron's rod, the Cross; instead of the promised land, the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason, a Spiritual Lamb. With these and such like things in his thought he said, "all things are new." But "all" these "things are of God," by Christ, and His free gift.

For from Him are all the good things. For He that made us friends is Himself also the cause of the other things which God hath given to His friends. For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself. But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also. "For all things were made by Him;" and of this too He is the Author. For we ran not unto Him, but He Himself called us. How called He us? By the sacrifice of Christ.

Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others. Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, "I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:" but quite the contrary, when the Son departed, He entrusted the business to us; for he says, "gave unto us the ministry of reconciliation."

Homily 11 on 2 Corinthians

It is not just that God has been reconciled to us; we also have been reconciled to him.

Commentary on the Second Epistle to the Corinthians 317

All of this has been given to us by God, Who reconciled us to Himself through the mediation of His Son. For we did not run to Him ourselves, but He called us through the death of His Son.

O the depth of His love for mankind! For the Father, who sent the Son, when He saw Him slain by those who were in need of reconciliation, not only did not reject mankind, but gave, he says, to us, the apostles, "the ministry of reconciliation," so that, going about everywhere, we might be ambassadors to those who had fallen away from God and bring them back to Him.

Commentary on 2 Corinthians

After discussing the saints' reward and how they prepared themselves to receive it, the Apostle now treats of the cause of both and does three things. First, he shows that the Author of all these things is God; secondly, he recalls the benefit conferred by Christ (v. 18b); thirdly, the use of the benefit (v. 20).

He says therefore: I have said that we intend the salvation of our neighbor and that the old things have passed away; but all this is from God the Father, or from God as author: "For from him and through him and to him are all things" (Rom. 11:36); "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17).

He recalls two benefits conferred by Christ: one is common and the other is special. Common to the whole world was reconciliation to God. And this is what he says, all this is from God, namely, God the Father, who reconciled us to God, i.e., made peace between us and God. And this is by Christ, i.e., by the Incarnate Word. For men were enemies of God because of sin, but Christ removed this enmity from their midst, satisfying for sin and producing harmony: "Whether on earth or in heaven, making peace by the blood of his cross" (Col. 1:20). Therefore he says, through Christ: "We were reconciled to God by the death of his Son" (Rom. 5:10). But a special gift was conferred on the apostles, namely, that they are ministers of this reconciliation. Hence he says, and gave us, the apostles and vicars of Christ, the ministry of reconciliation: "Who has made us competent to be ministers of a new covenant" (2 Cor. 3:6); "Let the mountains," i.e., the apostles, "bear prosperity for the people" (Ps. 72:3), namely, from the Lord.

Commentary on 2 Corinthians

And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,

"Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."

Oration Concerning Simeon and Anna

God was in Christ, that is to say, the Father was in the Son, reconciling the world to himself, not counting their sins against them. Creation sinned against God and did not repent, so God, who did not want his work to perish, sent his Son in order to preach through him the forgiveness of sins and thus reconcile them to himself.

Commentary on Paul’s Epistles

Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. And yet, saith one, He sent the Son, He did not come Himself. The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses." For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness.

For neither have we come now on any odious office; but to make all men friends with God. For He saith, Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.

Homily 11 on 2 Corinthians

He stated that the Father reconciled us to Himself. Lest anyone should say: but He sent the Son? – he now says that although He sent the Son, nevertheless, it is not the Son alone who calls, but also the Father, who reconciles the world to Himself through Christ – for this is what "in Christ" means – and who showed such goodness to people that He not only did not punish them, but also reconciled them to Himself, and not only forgave them, but did not even impute their sins to them. For if He had wished to demand an account, all would have perished.

We therefore have a commandment from God not to lay anything burdensome upon you, but to reconcile you with Him. Since they did not believe Me, God says, do not cease exhorting them until you persuade them.

Commentary on 2 Corinthians

Then when he says, that is, he explains what he has said. First, the first thing; secondly, the second (v. 19b). He says therefore: I say that God reconciled us to himself in this way. For there were enmities between God and man on account of sin, as has been said: "But your iniquities have made a separation between you and your God" (Is. 59:2). Therefore, sin being destroyed by the death of Christ, the enmities were dissolved. And this is what he says: That is, in Christ God by oneness of essence: "I am in the Father and the Father in me" (Jn. 14:11). Or in Christ God was reconciling the world to himself through Christ: "We were reconciled to God by the death of his Son" (Rom. 5:10). This he did, not counting their trespasses against them, i.e., not retaining in his memory their sins, actual or original, to punish them, for which Christ fully satisfies. According to this he is said to have reconciled us to himself, inasmuch as he does not impute our sins to us: "Blessed is the man to whom the Lord imputes no iniquity" (Ps. 32:2). Then when he says, and entrusting to us the message of reconciliation, he explains the second thing, namely, the benefit conferred on the apostles. As if to say: he has given us the mystery of reconciliation in this way, namely, that he has entrusted to us the message of reconciliation, i.e., he has given the power and has inspired in our hearts to announce to the world that this reconciliation was made by Christ. By doing this we induce men to conform themselves to Christ by baptism: "Behold, I have put my words in your mouth" (Jer. 1:9).

Commentary on 2 Corinthians

Paul wants to show both his devotion to God’s providence and his belief that it is his duty to love the whole human race.

Commentary on Paul’s Epistles

Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father's we beseech you. So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, "All things are for your sakes." "We are therefore ambassadors on behalf of Christ," that is, instead of Christ; for we have succeeded to His functions. But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, "As though God were entreating by us." For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son. Think not therefore, he says, that by us you are entreated; Christ Himself, the Father Himself of Christ, beseeches you by us. What can come up to this excess of goodness? He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled. They that received Him were not reconciled, but even slew Him. Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats. And what doth He entreat? "Be ye reconciled unto God." And he said not, Reconcile God to yourselves; for it is not He that beareth enmity, but ye; for God never beareth enmity.

Homily 11 on 2 Corinthians

We are reconciled to God if we believe in Christ.

Commentary on the Second Epistle to the Corinthians 5

He says, “He [Christ] who knew no sin, he [God] made to be sin for us.” The God to whom we are to be reconciled has thus made him the sacrifice for sin by which we may be reconciled. He himself is therefore sin as we ourselves are righteousness—not our own but God’s, not in ourselves but in him. Just as he was sin—not his own but ours, rooted not in himself but in us—so he showed forth through the likeness of sinful flesh, in which he was crucified, that since sin was not in him he could then, so to say, die to sin by dying in the flesh, which was “the likeness of sin.” And since he had never lived in the old manner of sinning, he might, in his resurrection, signify the new life which is ours, which is springing to life anew from the old death in which we had been dead to sin.

Enchiridion 13.41

Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? "We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ's sake, be reconciled to God." Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors.

Forty Gospel Homilies, Homily 32

"On behalf of Christ," that is, sent in place of Christ. For what He intended to do, we have now received, and as through Him the Father called us, so now through us He calls you to be reconciled with Him. He did not say: reconcile God to yourselves, but be reconciled with Him. For you are hostile toward Him, not He toward you, for God is also Father. He, as though He had sinned against them, sends to them so that they might forgive Him. O the riches of mercy and condescension!

Commentary on 2 Corinthians

Then when he says, So we are ambassadors for Christ, he indicates the use of the benefit. First, as to the second benefit conferred on the apostles; secondly, as to the first benefit conferred on all (v. 20b). He says therefore: since God has established the word of reconciliation, we ought to use it. This is why we are ambassadors for Christ: "For which I am an ambassador in chains; that I may declare it boldly, as I ought to speak" (Eph. 6:20). Our fitness for this ambassadorship is from God's power, which is in me. Hence he says, God making his appeal through us, because God, who speaks in us, makes us fit for this ambassadorship: "For it is not you who speak, but the Spirit of your Father speaking through you" (Matt. 10:20); "Since you desire proof that Christ is speaking in me" (2 Cor. 13:3).

Then when he says, we beseech you, he describes the use of the first benefit. First, he exhorts to its use; secondly, he shows the source of his power to reconcile to God (v. 21). He says therefore: inasmuch as God has produced a reconciliation and we are ambassadors of God in this, we beseech you on behalf of Christ. He speaks gently, even though he could have commanded: "Convince, rebuke, and exhort, be unfailing in patience and in teaching" (2 Tim. 4:2); "Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you" (Phm. 1:8-9). We beseech you, I say, on behalf of Christ, i.e., for the love of Christ, to be reconciled to God. But this seems contrary to his statement that God has reconciled us to himself. Therefore, if he reconciled us, what need is there to be reconciled? For we are already reconciled. I answer that God reconciled us to himself as efficient cause, namely, on his part, but in order that it be meritorious for us, it is necessary that reconciliation be made on our part, namely, in baptism and in penance. And then we cease from sins.

Commentary on 2 Corinthians

And he, since he understood at once his Father’s divine counsel, and because he discerned better than any other why he was forsaken by the Father, humbled himself even more. He embraced death for us with all willingness and “became a curse for us,” holy and all-blessed though he was.… “He that knew no sin, became sin, that we might become the righteousness of God in him.” Yet more—to wash away our sins he was crucified, suffering what we who were sinful should have suffered, as our sacrifice and ransom, so that we may well say with the prophet, he bears our sins and is pained for us, and he was wounded for our sins and bruised for our iniquities, so that by his stripes we might be healed, for the Lord has given him for our sins. So, as delivered up by the Father, as bruised, as bearing our sins, he was led as a sheep to the slaughter.

Proof of the Gospel 4.17

In yet another passage, contemplating the still more wonderful benevolence of God in Christ, he says: “Him who knew no sin, he has made sin for us, that we might be made the justice of God in him.” In view of these utterances and other similar ones, we are under the strictest obligation, unless we have received in vain the grace of God, first, to free ourselves from the dominion of the devil who leads a slave of sin into evils even against his will. Secondly, each of us, after denying himself present satisfactions and breaking off his attachment to this life, must become a disciple of the Lord, as he himself said: “If any man will come after me, let him deny himself and take up his cross and follow me.”.

Concerning Baptism 1.1

Christ did not have to be born as a man, but he became man because of sin. It was only because all flesh was subject to sin that he was made sin for us. In view of the fact that he was made an offering for sins, it is not wrong for him to be said to have been made “sin,” because in the law the sacrifice which was offered for sins used to be called a “sin.” After his death on the cross Christ descended to hell, because it was death, working through sin, which gave hell its power. Christ defeated death by his death and brought such benefit to sinners that now death cannot hold those who are marked with the sign of the cross.

Commentary on Paul’s Epistles

But look at it in this manner: that as for my sake he was called a curse who destroyed my curse, and sin who takes away the sin of the world, and became a new Adam to take the place of the old, just so he makes my disobedience his own as head of the whole body. As long, then, as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ is also called disobedient on my account. But when all things shall be subdued to him on the one hand by acknowledgment of him and on the other by a reformation, then he himself also will have fulfilled his submission, bringing me whom he has saved to God.

Theological Oration 5

And so the passage “The Word was made flesh” seems to me to be equivalent to that in which it is said that he was made sin or a curse for us; not that the Lord was transformed into either of these—how could he be? But because by taking them upon him he took away our sins and bore our iniquities.

Letters on the Apollinarian Controversy 101

For God himself, the Word, in his flesh, was not a rational and intelligent soul, but a rational and intelligent soul, and the same human, and of the same substance as our souls, and a flesh similar to our own, and of the same substance as our flesh. The Word of God, assuming this, was also a perfect man, without any stain of sin; for he himself did not sin, but was made sin for us, so that we might become the righteousness of God in him. Therefore, the flesh is of the same essence as the soul, and our soul and flesh are of the same substance.

On the Sacrament of the Incarnation of the Lord, Chapter 7

But if you hold to the letter, as you think, from what is written, that the Word was made flesh, that the Word of God was made flesh; do you deny that it is written about the Lord, that he did not commit sin, but became sin? Therefore, the Lord was not turned into sin? Not so; but because he took on our sins, he was called sin. For the Lord was also called cursed, not because the Lord was turned into a curse, but because he himself took on our curse: Cursed is he who hangs on a tree. Therefore, you marvel because it is written: The Word was made flesh, when flesh was assumed by the Word of God; for when it is written that he was made sin, it means that he was made sin in the likeness of sinful flesh, not in nature or operation of sin, but in order to crucify our sin in his own flesh, he assumed the reception of the weaknesses of our guilty body, which is carnal.

On the Sacrament of the Incarnation of the Lord, Chapter 6

I say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He hath done to you now? And what hath He done? "Him that knew no sin He made to be sin, for you." For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? "Him that knew no sin," he says, Him that was righteousness itself, "He made sin," that is suffered as a sinner to be condemned, as one cursed to die. "For cursed is he that hangeth on a tree." For to die thus was far greater than to die; and this he also elsewhere implying, saith, "Becoming obedient unto death, yea the death of the cross." For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed dieth only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that "we might become the righteousness of God in Him;") what words, what thought shall be adequate to realize these things? For the righteous, saith he, He made a sinner; that He might make the sinners righteous. Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not "made" Him a sinner, but "sin;" not, Him that had not sinned only, but "that had not even known sin; that we" also "might become," he did not say righteous, but, "righteousness," and, "the righteousness of God." For this is the righteousness "of God" when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is "the righteousness of God."

Homily 11 on 2 Corinthians

Paul shows here how much he grieved for those who obstinately kept the law. For by keeping the law, he says, we become sinners. Christ became sin in order to deliver us from the law. God says to us that we should accept this freedom by no longer remaining in bondage to the commands of the law.

Pauline Commentary on the Greek Church

We do not say that Christ became a sinner, far from it, but being righteous (or rather, righteousness, because he did not know sin at all), the Father made him a victim for the sins of the world.

Letter 41.10

For this reason, we say that he was named sin; wherefore, the all-wise Paul writes, “For our sakes he made him to be sin who knew nothing of sin,” that is to say, God the Father. For we do not say that Christ became a sinner. Far from it, but being just, or rather in actuality justice, for he did not know sin, the Father made him a victim for the sins of the world.

Letter 41

Christ was called what we are in order to call us to be what he is.

Commentary on the Second Epistle to the Corinthians 318

I, he says, do not recall everything—that you dishonored the Benefactor, that He did not concern Himself with vengeance, that on the contrary He Himself was the first to desire reconciliation: is not what He has now done sufficient for you to be reconciled with Him? What then did He do? He delivered to death for our sake His own Son, "who knew no sin," that is, the One who is righteousness itself, as though He were a sinner and evildoer, for "cursed before God is everyone who hangs on a tree" (Deut. 21:23), and "He was numbered with the transgressors." And he did not say "made" Him a sinner, but "a sacrifice for sin," which means more. For what purpose then was this done? So that we might be justified, not by the works of the law, but by the grace of God. For the righteousness of God consists in this: when one is justified by grace, when no stain can be found. Therefore he did not say: that we might become righteous ourselves, but "the righteousness" of God, pointing to the superabundance of grace.

Commentary on 2 Corinthians

Where we get the faculty to reconcile to God is indicated by the fact that he gave us the power to live justly and abstain from sins. By doing this we are reconciled to God. Hence he says, for our sake, he made him to be sin who knew no sin. As if to say: you can be reconciled to God, because he, namely, Christ, who knew no sin: "He committed no sin; no guile was found on his lips" (1 Pet. 2:22); "Which of you convicts me of sin?" (Jn. 8:46). For our sake, he made him to be sin. This can be explained in three ways. In one way because it was the custom of the Old Law to call a sacrifice for sin "sin": "They feed on the sin of my people" (Hos. 4:8), i.e., the offerings for sin. Then the sense is: he made him to be sin, i.e., the victim of sacrifice for sin. In another way, because sin is sometimes taken for the likeness of sin, or the punishment of sin: "God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh" (Rom. 8:3). Then the sense is: he made him to be sin, i.e., made him assume mortal and suffering flesh. In a third way, because one thing is said to be this or that, not because it is so, but because man considers it such. Then the sense is: he made him to be sin, i.e., made him regarded a sinner: "He was numbered with the transgressors" (Is. 53:12).

He did this, so that in him we might become the righteousness of God, i.e., justified by God. Or justice, because he not only justified us, but also willed that others be justified by us. The justice, I say, of God, not ours. And in Christ, i.e., through Christ. Or another way, that Christ himself be called justice. Then the sense is this: that we might become the righteousness, i.e., cling to Christ by love and faith, because Christ is justice itself. But he says, of God, to exclude man's justice, by which a man trusts in his own merits: "For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God's righteousness" (Rom. 10:3). In him, namely, in Christ, i.e., by Christ, because he was made justice for us (1 Cor. 1:30).

Commentary on 2 Corinthians