Early Church Fathers Scripture Index : Texts
Deuteronomy 25:6
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 405, footnote 22 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... Mosaic ordinance by any suddenly devised proposal of divorce; because it was not suddenly proposed, but had its root in the previously mentioned John. For John reproved Herod, because he had illegally married the wife of his deceased brother, who had a daughter by her (a union which the law permitted only on the one occasion of the brother dying childless, when it even prescribed such a marriage, in order that by his own brother, and from his own wife, seed might be reckoned to the deceased husband),[Deuteronomy 25:5-6] and was in consequence cast into prison, and finally, by the same Herod, was even put to death. The Lord having therefore made mention of John, and of course of the occurrence of his death, hurled His censure against Herod in the form of unlawful ...
Ante-Nicene Fathers, Volume 4, page 64, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From Patriarchal, Tertullian Comes to Legal, Precedents. (HTML)
CCEL Footnote 620 (In-Text, Margin)
... apostles—which not even the fathers were able to sustain, have wholly ceased: such (parts), however, as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If “righteousness” must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children,[Deuteronomy 25:5-6] for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees; men for that reason think that frequency of marriage is permitted in other cases as well: it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 444, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 10 (HTML)
CCEL Footnote 2243 (In-Text, Margin)
... propagation of the people of God, that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things which in figure happened among them, whether in the case of those who knew, or in the case of those who knew not those things, was nothing else than a Prophet of Christ, of whom should be born the Flesh also of Christ. In order therefore for the propagation of that people, he was accounted accursed by sentence of the Law, whoso raised not up seed in Israel.[Deuteronomy 25:5-10] Whence also holy women were kindled, not by lust of sensual intercourse, but by piety of bearing; so that we most rightly believe of them that they would not have sought sensual intercourse, in case a family could have come by any other means. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 208, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus abhors Moses for the awful curse he has pronounced upon Christ. Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages. (HTML)
CCEL Footnote 527 (In-Text, Margin)
... is a curse on the man that worships the sun or the moon. Now if under a heathen monarch I am forced to worship the sun, and if from fear of this curse I refuse, shall I incur this other curse by suffering the punishment of crucifixion? Perhaps Moses was in the habit of cursing everything good. We think no more of his denunciation than of an old wife’s scolding. So we find him pronouncing a curse on all youths of both sexes, when he says: "Cursed is every one that raiseth not up a seed in Israel."[Deuteronomy 25:5-10] This is aimed directly at Jesus, who, according to you, was born among the Jews, and raised up no seed to continue his family. It points too at his disciples, some of whom he took from the wives they had married, and some who were unmarried he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 333, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1034 (In-Text, Margin)
... the surviving brother, and that he should raise up seed from her instead of his brother; and that if the man refuses to do this, the fair plaintiff should bring her case before the elders, that the brother may be called and admonished to perform this religious duty; and that, if he persists in his refusal, he must not go unpunished, but the woman must loose his shoe from his right foot, and strike him in the face, and send him away, spat upon and accursed, to perpetuate the reproach in his family.[Deuteronomy 25:5-10] These, and such as these, are the examples and precepts of the Old Testament. If they are good, why do you not practise them? If they are bad, why do you not condemn the Old Testament, in which they are found? But if you think that these are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 334, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1036 (In-Text, Margin)
... rate, when you would oblige me to believe everything contained in the documents of the New Testament because I receive the Testament itself, you should consider that, though you profess to receive the Old Testament, you in your heart disbelieve many things in it. Thus, you do not admit as true or authoritative the declaration of the Old Testament, that every one that hangeth on a tree is accursed, for this would apply to Jesus; or that every man is accursed who does not raise up seed in Israel,[Deuteronomy 25:5-10] for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people, for that would apply to all Christians; or that whoever breaks the Sabbath must be stoned ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 152, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1440 (In-Text, Margin)
... (palaces rich, the proud, the lifted up). “Kings’ daughters have made Thee glad in Thine honour;” in that they sought not the honour of their founders, but have sought Thine honour. Show me at Rome a temple of Romulus held in so great honour as I can show you the Monument of Peter. In Peter, who is honoured but He who died for us? For we are followers of Christ, not followers of Peter. And even if we were born from the brother of Him that is dead, yet are we named after the name of Him who is dead.[Deuteronomy 25:6] We were begotten by the one, but begotten to the other. Behold, Rome, Carthage, and several other cities are the daughters of kings, and yet have they “made glad the King in His honour:” and all these make up one single Queen.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 253, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter X. Observations on the words of John the Baptist (John i. 30), which may be referred to divine fore-ordinance, but at any rate, as explained by the foregoing considerations, must be understood of the Incarnation. The precedence of Christ is mystically expounded, with reference to the history of Ruth. (HTML)
... kin, in order that the seed of the brother or next of kin might renew the life of the house, and thus it was that Ruth, though she was foreign-born, but yet had possessed a husband of the Jewish people, who had left a kinsman of near relation, being seen and loved of Boaz whilst gleaning and maintaining herself and her mother-in-law with that she gleaned, was yet not taken of Boaz to wife, until she had first loosed the shoe from [the foot of] him whose wife she ought, by the Law, to have become.[Deuteronomy 25:5-10]