Early Church Fathers Scripture Index : Texts
Romans 1:19
There are 16 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 483, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XLVII (HTML)
... season, and to hasten on to things invisible, and to have regard to those things which are not seen,—these, it says, constitute the wisdom of God. But Paul, as a lover of truth, says of certain wise men among the Greeks, when their statements are true, that “although they knew God, they glorified Him not as God, neither were thankful.” And he bears witness that they knew God, and says, too, that this did not happen to them without divine permission, in these words: “For God showed it unto them;”[Romans 1:19] dimly alluding, I think, to those who ascend from things of sense to those of the understanding, when he adds, “For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even His ...
Ante-Nicene Fathers, Volume 4, page 510, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXX (HTML)
... save the spirit of man which is in him: even so the things of God knoweth no man, but the Spirit of God.” We are not, however, mad, nor do we compare such human wisdom (I use the word “wisdom” in the common acceptation), which busies itself not about the affairs of the multitude, but in the investigation of truth, to the wrigglings of worms or any other such creatures; but in the spirit of truth, we testify of certain Greek philosophers that they knew God, seeing “He manifested Himself to them,”[Romans 1:19] although “they glorified Him not as God, neither were thankful, but became vain in their imaginations; and professing themselves to be wise, they became foolish, and changed the glory of the incorruptible God into an image made like to corruptible ...
Ante-Nicene Fathers, Volume 4, page 575, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter III (HTML)
... are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”[Romans 1:18-23] The truth, then, is verily held (in unrighteousness), as our Scriptures testify, by those who are of opinion that “the chief good cannot be described in words,” but who assert that, “after long custom and familiar usage, a light becomes suddenly ...
Ante-Nicene Fathers, Volume 7, page 44, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book II. Of the Origin of Error (HTML)
Chap. III.—That Cicero and other men of learning erred in not turning away the people from error (HTML)
... foolish—those who embrace a false religion, or those who embrace none. But (as I have said) pardon may be granted to those who are ignorant and do not own themselves to be wise; but it cannot be extended to those who, while they profess wisdom, rather exhibit folly. I am not, indeed, so unjust as to imagine that they could divine, so that they might find out the truth by themselves; for I acknowledge that this is impossible. But I require from them that which they were able to perform by reason[Romans 1:19-21] itself. For they would act more prudently, if they both understood that some form of religion is true, and if, while they attacked false religions, they openly proclaimed that men were not in possession of that which is true.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 149, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men. (HTML)
Concerning the Meaning of the Platonists in that Part of Philosophy Called Physical. (HTML)
CCEL Footnote 301 (In-Text, Margin)
... there is some existence in which is the first form, unchangeable, and therefore not admitting of degrees of comparison, and in that they most rightly believed was the first principle of things which was not made, and by which all things were made. Therefore that which is known of God He manifested to them when His invisible things were seen by them, being understood by those things which have been made; also His eternal power and Godhead by whom all visible and temporal things have been created.[Romans 1:19-20] We have said enough upon that part of theology which they call physical, that is, natural.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 150, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men. (HTML)
That the Excellency of the Christian Religion is Above All the Science of Philosophers. (HTML)
CCEL Footnote 303 (In-Text, Margin)
... been said, “Beware that no one deceive you through philosophy and vain deceit, according to the elements of the world.” Then, that he may not suppose that all philosophers are such as do this, he hears the same apostle say concerning certain of them, “Because that which is known of God is manifest among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by the things which are made, also His eternal power and Godhead.”[Romans 1:19-20] And, when speaking to the Athenians, after having spoken a mighty thing concerning God, which few are able to understand, “In Him we live, and move, and have our being,” he goes on to say, “As certain also of your own have said.” He knows well, too, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 91, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Knowledge of God Through the Creation. (HTML)
CCEL Footnote 784 (In-Text, Margin)
... world, being understood through the things that are made, even His eternal power and divinity; so that they are without excuse: because, knowing God, they yet glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools; and they changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and to four footed beasts, and to creeping things.”[Romans 1:18-23] Observe, he does not say that they were ignorant of the truth, but that they held down the truth in unrighteousness. For it occurred to him, that he would inquire whence the knowledge of the truth could be obtained by those to whom God had not given ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 444, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
He Proves the Existence of Free Will in Man from the Precepts Addressed to Him by God. (HTML)
CCEL Footnote 2955 (In-Text, Margin)
... have “no sin” before Christ came to them in the flesh. The apostle also says: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold back the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him are from the creation of the world clearly seen—being understood by the things that are made—even His eternal power and Godhead, so that they are inexcusable.”[Romans 1:18-20] In what sense does he pronounce them to be “inexcusable,” except with reference to such excuse as human pride is apt to allege in such words as, “If I had only known, I would have done it; did I not fail to do it because I was ignorant of it?” or, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 314, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the words of the Gospel, Matt. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth,’ etc. (HTML)
CCEL Footnote 2296 (In-Text, Margin)
... Creator carelessly, and could not find Him; still more strange is it that there should even be found some “wise and prudent” men who were able to know Him. “For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men who hold the truth in unrighteousness.” Perhaps thou dost ask, what truth do they hold in unrighteousness? “Because that which may be known of God is manifest among them.” How is it manifest? He goes on to say, “For God hath manifested it to them.”[Romans 1:19] Dost thou still enquire how He manifested it to them to whom He gave not the law? How? “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made.” There were then some such, not as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 531, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John xiv. 6, ‘I am the way, and the truth, and the life.’ (HTML)
CCEL Footnote 4191 (In-Text, Margin)
2. Now it occurred to him that it might be said to him, “Whence do these ungodly men detain the truth? Hath God spoken to any one of them? Have they received the Law as the people of the Israelites by Moses? Whence then do they detain the truth, though it be even in this unrighteousness?” Hear what follows, and he shows. “Because that which can be known of God,” he says, “is manifest in them; for God hath manifested it unto them.”[Romans 1:19] Manifested it unto them to whom He hath not given the Law? Hear how He hath manifested it. “For the invisible things of Him are clearly seen, being understood by the things that are made.” Ask the world, the beauty of the heaven, the brilliancy and ordering of the stars, the sun, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 94, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter III. 29–36. (HTML)
CCEL Footnote 316 (In-Text, Margin)
... of certain unthankful, ungodly men: “For the invisible things of Him from the creation of the world are seen, being understood by the things that are made, His eternal power likewise, and Godhead; so that they are without excuse.” Why without excuse? “Because, knowing God” (he said not, “because they knew Him not”), “they glorified Him not as God, nor were thankful; but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools.”[Romans 1:19-22] If they had known God, they had known at the same time that God, and none other, had made them wise; and they would not then attribute to themselves that which they did not have from themselves, but to Him from whom they had received it. But by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 195, footnote 6 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXXI on Acts xiv. 14, 15. (HTML)
CCEL Footnote 716 (In-Text, Margin)
... that they themselves should refer all to God. “Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.” (v. 17.) (c) See how covertly he puts the accusation “in that He did good,” etc. And yet if God did this, He could not have “let them alone;” on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder.[Romans 1:18-32] “From heaven,” he says, “giving you rain.” Thus also David said, “From the fruit of their corn and wine and oil were they made to abound” (Ps. iv. 7), and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 87, footnote 3 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book III (HTML)
Of the Literary Labors of the Two Apollinares and the Emperor's Prohibition of Christians being instructed in Greek Literature. (HTML)
CCEL Footnote 526 (In-Text, Margin)
... in fact these being disciplined by logical science, strenuously opposed the Epicureans and other contentious Sophists who denied Divine Providence, confuting their ignorance. And for these reasons they have become useful to all lovers of real piety: nevertheless they themselves were not acquainted with the Head of true religion, being ignorant of the mystery of Christ which ‘had been hidden from generations and ages.’ And that this was so, the Apostle in his epistle to the Romans thus declares:[Romans 1:18-21] ‘For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God is manifest in them; for God has shown it unto them. For the invisible ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 391, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation. (HTML)
... person, ‘The Lord created me a beginning of His ways for His works.’ And therefore has this impress of Wisdom in the works been brought into being, that, as I said before, the world might recognise in it its own Creator the Word, and through Him the Father. And this is what Paul said, ‘Because that which may be known of God is manifest in them, for God has shewed it unto them: for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made[Romans 1:19-20].’ But if so, the Word is not a creature in essence; but the wisdom which is in us and so called, is spoken of in this passage in the Proverbs.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 392, footnote 11 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation. (HTML)
... must be told, ‘Professing themselves to be wise, they became fools;’ for ‘that which may be known of God is manifest in them; for God has revealed it unto them; for the invisible things of Him from the creation of the world are clearly seen, being perceived by the things that are made, even His eternal Power and Godhead, so that they are without excuse. Because that when they knew God, they glorified Him not as God, but served the creature more than the Creator of all, who is blessed for ever. Amen[Romans 1:19-25].’ And they will surely be shamed at hearing, ‘For, after that in the wisdom of God (in the mode we have explained above), the world by wisdom knew not God, it pleased God by the foolishness of the preaching to save them that believe.’ For no longer, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 24, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 713 (In-Text, Margin)
... ye shall eat the good things of the land: but if ye be not willing, neither hearken unto Me, the sword shall devour you, &c.: and again, As ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification. Remember also the Scripture, which saith, Even as they did not like to retain God in their knowledge: and, That which may be known of God is mani festin them[Romans 1:19]; and again, their eyes they have closed. Also remember how God again accuseth them, and saith, Yet I planted thee a fruitful vine, wholly true: how art thou turned to bitterness, thou the strange vine?