Early Church Fathers Scripture Index : Texts
Romans 1:24
There are 24 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 557, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter XXXII (HTML)
... of those who asserted that “the various quarters of the earth were from the beginning distributed among different superintending spirits, and being allotted among certain governing powers, were administered in this way;” from which statement Celsus took occasion to make the remarks referred to. But since those who wandered away from the east were delivered over, on account of their sins, to “a reprobate mind,” and to “vile affections,” and to “uncleanness through the lusts of their own hearts,”[Romans 1:24] in order that, being sated with sin, they might hate it, we shall refuse our assent to the assertion of Celsus, that “because of the superintending spirits distributed among the different parts of the earth, what is done among each nation is rightly ...
Ante-Nicene Fathers, Volume 4, page 631, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XLVII (HTML)
... folly, when, after such grand arguments delivered in the schools on God and on things apprehended by the reason, they “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.” As, then, they lived in a way unworthy of the knowledge which they had received from God, His providence leaving them to themselves, they were given “up to uncleanness, through the lusts of their own hearts to dishonour their own bodies,”[Romans 1:24-25] in shamelessness and licentiousness, because they “changed the truth of God into a lie, and worshipped and served the creature more than the Creator.”
Ante-Nicene Fathers, Volume 5, page 50, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Naasseni Ascribe Their System, Through Mariamne, to James the Lord's Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the “Gospel According to Thomas;” Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni. (HTML)
... however, the natural use is, according to them, we shall afterwards declare. “And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly”—now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,—“and receiving in themselves that recompense of their error which was meet.”[Romans 1:20-27] For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 65, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
He Argues Against the Same as to the Reason of Offences. (HTML)
CCEL Footnote 253 (In-Text, Margin)
... there be against Thee who canst not be defiled? Or what deeds of violence against thee who canst not be harmed? But Thou avengest that which men perpetrate against themselves, seeing also that when they sin against Thee, they do wickedly against their own souls; and iniquity gives itself the lie, either by corrupting or perverting their nature, which Thou hast made and ordained, or by an immoderate use of things permitted, or in “burning” in things forbidden to that use which is against nature;[Romans 1:24-29] or when convicted, raging with heart and voice against Thee, kicking against the pricks; or when, breaking through the pale of human society, they audaciously rejoice in private combinations or divisions, according as they have been pleased or ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 283, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Nature of the Two Cities, the Earthly and the Heavenly. (HTML)
CCEL Footnote 765 (In-Text, Margin)
... in their imaginations, and their foolish heart was darkened; professing themselves to be wise,”—that is, glorying in their own wisdom, and being possessed by pride,—“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.” For they were either leaders or followers of the people in adoring images, “and worshipped and served the creature more than the Creator, who is blessed for ever.”[Romans 1:21-25] But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, “that God may be all in all.”
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 265, footnote 3 (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 denies that Manichæans believe in two gods. Hyle no god. Augustin discusses at large the doctrine of God and Hyle, and fixes the charge of dualism upon the Manichæans. (HTML)
CCEL Footnote 759 (In-Text, Margin)
... destruction, and another God who shows his riches in the vessels of mercy. According to the apostle’s doctrine, it is one and the same God who does both. Hence he says again, "For this cause God gave them up to the lusts of their own heart, to uncleanness, to dishonor their own bodies between themselves;" and immediately after, "For this cause God gave them up unto vile affections;" and again, "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind."[Romans 1:24-25] Here we see how the true and just God blinds the minds of unbelievers. For in all these words quoted from the apostle no other God is understood than He whose Son, sent by Him, came saying, "For judgment am I come into this world, that they which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 107, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Whether Faith Be in a Man’s Own Power. (HTML)
CCEL Footnote 1013 (In-Text, Margin)
... this proceeds from the judgment of God, with whom there is no unrighteousness. He indeed punishes after this manner; nor is His chastisement unjust because it is secret. The ungodly man, however, is not aware that he is being punished, except when he unwillingly discovers by an open penalty how much evil he has willingly committed. This is just what the apostle says of certain men: “God hath given them up to the evil desires of their own hearts, . . .to do those things that are not convenient.”[Romans 1:24] Accordingly, the Lord also said to Pilate: “Thou couldest have no power at all against me, except it were given thee from above.” But still, when the ability is given, surely no necessity is imposed. Therefore, although David had received ability to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 129, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sin and the Penalty of Sin the Same. (HTML)
CCEL Footnote 1186 (In-Text, Margin)
... they ran: “And they changed,” he says, “the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” All this they did owing to that penalty of their sin, whereby “their foolish heart was darkened.” And yet, owing to these deeds of theirs, which, although coming in the way of punishment, were none the less sins (he goes on to say): “Wherefore God also gave them up to uncleanness, through the lusts of their own hearts.”[Romans 1:24] See how severely God condemned them, giving them over to uncleanness in the very desires of their heart. Observe also the sins they commit owing to such condemnation: “To dishonour,” says he, “their own bodies among themselves.” Here is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 129, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sin and the Penalty of Sin the Same. (HTML)
CCEL Footnote 1187 (In-Text, Margin)
... sin, whereby “their foolish heart was darkened.” And yet, owing to these deeds of theirs, which, although coming in the way of punishment, were none the less sins (he goes on to say): “Wherefore God also gave them up to uncleanness, through the lusts of their own hearts.” See how severely God condemned them, giving them over to uncleanness in the very desires of their heart. Observe also the sins they commit owing to such condemnation: “To dishonour,” says he, “their own bodies among themselves.”[Romans 1:24] Here is the punishment of iniquity, which is itself iniquity; a fact which sets forth in a clearer light the words which follow: “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 186, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. (HTML)
CCEL Footnote 1624 (In-Text, Margin)
... up to their own desire to perish. This is suffered only by “the vessels of wrath,” who are perfected for perdition; in whose very destruction, indeed, God “makes known the riches of His glory on the vessels of His mercy.” Now it is on this account that, after saying, “He is my God, His mercy shall go before me,” he immediately adds, “My God will show me vengeance upon my enemies.” That therefore happens to them which is mentioned in Scripture, “God gave them up to the lusts of their own heart.”[Romans 1:24] This, however, does not happen to the predestinated, who are ruled by the Spirit of God, for not in vain is their cry: “Deliver me not, O Lord, to the sinner, according to my desire.” With regard, indeed, to the evil lusts which assail them, their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 463, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
God Does Whatsoever He Wills in the Hearts of Even Wicked Men. (HTML)
CCEL Footnote 3208 (In-Text, Margin)
... rush of water, so is the heart of a king in God’s hand; He will turn it in whatever way He shall choose.” Again, in the 104th Psalm, in reference to the Egyptians, one reads what God did to them: “And He turned their heart to hate His people, to deal subtilly with His servants.” Observe, likewise, what is written in the letters of the apostles. In the Epistle of Paul, the Apostle, to the Romans occur these words: “Wherefore God gave them up to uncleanness, through the lusts of their own hearts;”[Romans 1:24] and a little afterwards: “For this cause God gave them up unto vile affections;” again, in the next passage: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 201, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Hour of the Lord’s Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the ‘Third’ Hour and the ‘Sixth.’ (HTML)
CCEL Footnote 1415 (In-Text, Margin)
... the mind of the Lord in the matter now under consideration? or who hath been His counsellor, where He has in such wise ruled the hearts of these evangelists in their recollections, and has raised them to so commanding a position of authority in the sublime edifice of His Church, that those very things which are capable of presenting the appearance of contradictions in them become the means by which many are made blind, deservedly given over to the lusts of their own heart, and to a reprobate mind;[Romans 1:24-28] and by which also many are exercised in the thorough cultivation of a pious understanding, in accordance with the hidden righteousness of the Almighty? For the language of a prophet in speaking to the Lord is this: “Thy thoughts are exceeding deep. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 283, footnote 3 (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 Matt. vi. on the Lord’s Prayer. To the Competentes. (HTML)
CCEL Footnote 2023 (In-Text, Margin)
... dost see. Get the mastery then over that of which thou art sensible within. Fight valiantly, for He who hath regenerated thee is thy Judge; He hath arranged the lists, He is making ready the crown. But because thou wilt without doubt be conquered, if thou have not Him to aid thee, if He abandon thee: therefore dost thou say in the prayer, “Lead us not into temptation.” The Judge’s wrath hath given over some to their own lusts; and the Apostle says, “God gave them over to the lusts of their hearts.”[Romans 1:24] How did He give them up? Not by forcing, but by forsaking them.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 497, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John III. 19–IV. 3. (HTML)
CCEL Footnote 2317 (In-Text, Margin)
... good for thee, he gives it immediately, if not good, he gives it not. Had he no ears for thy request, or rather, did he give ear for thy weal, even when he gainsaid thy will? Then let there be in you charity, my brethren; let it be in you, and then set your minds at rest: even when the thing ye ask for is not given you, your prayer is granted, only, ye know it not. Many have been given into their own hands, to their own hurt: of whom the apostle saith, “God gave them up to their own hearts’ lusts.”[Romans 1:24] Some man hath asked for a great sum of money; he hath received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man’s request granted to his own hurt, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 90, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVI (HTML)
CCEL Footnote 843 (In-Text, Margin)
... so that they have come into that abyss of which it is said, “Thy judgments are like the great abyss:” so that they have come even to that deep wherein sinners who despise have fallen. “Have fallen.” Whereby did they first fall? By the foot of pride. Hear the foot of pride. “When they knew God, they glorified Him not as God.” Therefore came against them the foot of pride, whereby they came into the depth. “God gave them over to their own hearts’ lusts, to do those things which are not convenient.”[Romans 1:21-24] The root of sin, and the head of sin feared he who said, “Let not the foot of pride come against me.” Wherefore said he, “the foot”? Because by walking proudly man deserted God, and departed from Him. His foot, called he his affection. “Let not the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 217, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 2063 (In-Text, Margin)
24. But to the others what? “But Thou, O God, shall bring them down unto the pit of corruption” (ver. 23). The pit of corruption is the darkness of sinking under. When blind leadeth blind, they both fall into a ditch. God bringeth them down into the pit of corruption, not because He is the author of their own guilt, but because He is Himself the judge of their iniquities. “For God hath delivered them unto the desires of their heart.”[Romans 1:24] For they have loved darkness, and not light; they have loved blindness, and not seeing. For behold the Lord Jesus hath shone out to the whole world, let them sing in unity with the whole world: “For there is not one that can hide himself from the heat of Him.” But they passing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 234, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVIII (HTML)
CCEL Footnote 2200 (In-Text, Margin)
... the lust of adultery consume the soul? Of meditated adultery when the Scripture was speaking it saith, “Shall one bind fire in his bosom, and his garments shall he not burn up?” Thou bearest in thy bosom live coals; burned through is thy vest; thou bearest in thought adultery, and whole then is thy soul? But these punishments few men do see: therefore them the Spirit of God doth exceedingly recommend to our notice. Hear the Apostle saying, “God hath given them up unto the lusts of their heart.”[Romans 1:24] Behold, the fire from the face of which like wax they are melting. For they loose themselves from a certain continence of chastity; therefore even these same men, going unto their lusts, as loose and melting are spoken of. Whence melting? whence ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 377, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3626 (In-Text, Margin)
... doth duly and justly permit. …Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, “I will open in parables my mouth,” are most appropriately believed by means of evil angels to have been wrought in those that are made subject to them by Divine justice. For neither when that cometh to pass of which the apostle speaketh, “God gave them over into the lusts of their heart, that they should do things which are not convenient,”[Romans 1:24] can it be but that those evil angels dwell and rejoice therein, as in the matter of their own work: unto whom most justly is human haughtiness made subject, in all save those whom grace doth deliver. “And for these things who is sufficient?” Whence ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 394, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXI (HTML)
CCEL Footnote 3818 (In-Text, Margin)
16. “And I let them go according to the affections of their heart” (ver. 12). Behold the press: the orifices are open, the lees run. “And I let them go,” not according to the healthfulness of My commands; but, according to the affections of their heart: I gave them up to themselves. The Apostle also saith, “God gave them up to the desires of their own hearts.”[Romans 1:24] “I let them go according to the affection of their heart, they shall go in their own affections.” There is what ye shudder at, if at least ye are straining out into the hidden vats of the Lord, if at least ye have conceived a hearty love for His storehouses, there is what ye shudder at. Some stand up for the circus, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 535, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVII (HTML)
CCEL Footnote 4895 (In-Text, Margin)
... For they were rejected by the Church of God, and the more because they wished to be princes, therefore they were despised, and became salt that had lost its savour, cast out abroad, so that it is trodden under foot of men. “And He led them astray in the pathless place, and not in a way.” Those above in the way, those directed to a city, and finally led thither, not led astray; but these, where there was no way, led astray. What is, “Led them astray”? God “gave them up to their own hearts’ lusts.”[Romans 1:24] For “led astray” means this, gave them up to themselves. For if thou enquire closely, it is they that lead themselves astray.…“And He helped the poor out of beggary” (ver. 41). What meaneth this, brethren? Princes are despised, and the poor helped. ...
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 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 348, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3870 (In-Text, Margin)
... as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade, alas for my weakness! (for that of my first father was mine), he forgot the Commandment which had been given to him; he yielded to the baleful fruit; and for his sin he was banished, at once from the Tree of Life, and from Paradise, and from God; and put on the coats of skins…that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing that he learnt—his own shame;[Romans 1:22-31] and he hid himself from God. Yet here too he makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 218, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XVI. The Arians blaspheme Christ, if by the words “created” and “begotten” they mean and understand one and the same thing. If, however, they regard the words as distinct in meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He were a created being. This rule is upheld by the witness of St. Paul, who, professing himself a servant of Christ, forbade worship of a created being. God being a substance pure and uncompounded, there is no created nature in Him; furthermore, the Son is not to be degraded to the level of things created, seeing that in Him the Father is well pleased. (HTML)
... Spirit of God, and so foreseeing these questionings, hath given sentence against pagans in general and Arians in particular, saying that they were by God’s judgment condemned, who served the creature rather than the Creator. Thus, in fact, you may read: “God gave them over to the lusts of their own heart, that they might one with another dishonour their bodies, they who changed God’s truth into a lie, and worshipped and served the thing created rather than the Creator, Who is God, blessed for ever.”[Romans 1:24-25]