Early Church Fathers Scripture Index : Texts
Romans 1:9
There are 6 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 331, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Catholic Church, the Remission of Sins, and the Resurrection of the Flesh. (HTML)
CCEL Footnote 1639 (In-Text, Margin)
... finally, the body itself, as it is visible, is the last part in us. This “whole creation” (creatura), however, “groaneth and travaileth until now.” Nevertheless, He has given it the first-fruits of the Spirit, in that it has believed God, and is now of a good will. This spirit is also called the mind, regarding which an apostle speaks thus: “With the mind I serve the law of God.” Which apostle likewise expresses himself thus in another passage: “For God is my witness, whom I serve in my spirit.”[Romans 1:9] Moreover, the soul, when as yet it lusts after carnal good things, is called the flesh. For a certain part thereof resists the Spirit, not in virtue of nature, but in virtue of the custom of sins; whence it is said, “With the mind I serve the law of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 248, 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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 703 (In-Text, Margin)
... rather than that we should be in danger of perjury by being in the habit of swearing truly. For one who never swears is less in danger of swearing falsely than one who is in the habit of swearing truly. So, in the discourses of the apostle which are recorded, he never used an oath, lest he should ever fall unawares into perjury from being in the habit of swearing. In his writings, on the other hand, where he had more leisure and opportunity for caution, we find him using oaths in several places,[Romans 1:9] to teach us that there is no sin in swearing truly, but that, on account of the infirmity of human nature, we are best preserved from perjury by not swearing at all. These considerations will also make it evident that the things which Faustus ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 22, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XVII (HTML)
CCEL Footnote 159 (In-Text, Margin)
... considered, lest the apostle should seem to have acted contrary to the Lord’s precept, who often swore in this way, when he says, “Now the things which I write unto you, behold, before God I lie not;” and again, “The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.” Of like nature also is that asseveration, “For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers.”[Romans 1:9] Unless, perchance, one were to say that it is to be reckoned swearing only when something is spoken of by which one swears; so that he has not used an oath, because he has not said, by God; but has said, “God is witness.” It is ridiculous to think ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 58, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:11-14 (HTML)
CCEL Footnote 196 (In-Text, Margin)
What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, whilst we deem others trustworthy even independently of oaths.[Romans 1:9] Seest thou that there is no need of oaths in any case? ‘When such an one speaks,’ we say, ‘I believe him, even without any oath, but thee, no, not with thy oaths.’ Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 59, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:15-20 (HTML)
CCEL Footnote 197 (In-Text, Margin)
was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all,[Romans 1:9] “I thank my God for you, making mention of you in my prayers.” Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 55, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter I. A Letter of the Holy Presbyter Severus to His Sister Claudia Concerning the Last Judgment. (HTML)
Chapter I. (HTML)
... language of your letters, that you were living according to the precepts of the Lord God, and out of my exceeding desire after you, I could not help lamenting that, without any fault on my part, I was parted from you; and I would have felt this still more strongly had you not sent me a letter. Should I not, then, enjoy the company of such a sister? But I call your salvation to witness, that I have very often wished to come to you, but have up till now been prevented, through the opposition of him[Romans 1:9-12] who is accustomed to hinder us. For, in my eager desire, I was both urgent to satisfy my wishes by seeing you; and we seemed, if we should meet, likely to accomplish more effectually the work of the Lord, since by comforting one another we should ...