Early Church Fathers Scripture Index : Texts
Romans 1:26
There are 22 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 260, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter X. (HTML)
... est, quod sit insigniter pathica: masculus enim vicissim et agit, et patitur: unde etiam rarissime inveniri potest hyæna femina: non enim frequenter concipit hoc animal, cum in eis largiter redundet ea, quæ præter naturam est, satio. Hac etiam ratione mihi videtur Plato in Phœdro, amorem puerorum repellens, eum appellate bestiam, quod frenum mordentes, qui se voluptatibus dedunt, libidinosi, quadrupedum cœunt more, et filios seminare conantur. Impios “autem tradidit Deus,” ut air Apostolus,[Romans 1:26-27] “in perturbationes ignominiæ: nam et feminæeorum mutaverunt naturalem usum in eum, qui est procter naturam: similiter autem et masculi eorum, relicto usu naturali, exarserunt in desiderio sui inter se invicem, masculi in masculos turpitudinem ...
Ante-Nicene Fathers, Volume 3, page 96, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter VI. (HTML)
CCEL Footnote 401 (In-Text, Margin)
... natural tables to which the apostle too is wont to appeal, as when in respect of the woman’s veil he says, “Does not even Nature teach you?” —as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature. Yes, and also in the first chapter of the epistle he authenticates nature, when he asserts that males and females changed among themselves the natural use of the creature into that which is unnatural,[Romans 1:26] by way of penal retribution for their error. We first of all indeed know God Himself by the teaching of Nature, calling Him God of gods, taking for granted that He is good, and invoking Him as Judge. Is it a question with you whether for the ...
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 1:26] 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 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, ...
Ante-Nicene Fathers, Volume 5, page 278, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Donatus. (HTML)
CCEL Footnote 2121 (In-Text, Margin)
... The same people who are accusers in public are criminals in private, condemning themselves at the same time as they condemn the culprits; they denounce abroad what they commit at home, willingly doing what, when they have done, they accuse,—a daring which assuredly is fitly mated with vice, and an impudence quite in accordance with shameless people. And I beg you not to wonder at the things that persons of this kind speak: the offence of their mouths in words is the least of which they are guilty.[Romans 1:26-27]
Ante-Nicene Fathers, Volume 5, page 535, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... that we serve not thy gods, and we adore not the golden image which thou hast set up.” Likewise in Jeremiah: “Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God.” Concerning this same thing in Deuteronomy: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Of this same thing to the Romans: “And they worshipped and served the creature, forsaking the Creator. Wherefore also God gave them up to ignominious passions.”[Romans 1:25-26] Of this thing also in John: “Greater is He who is in you than he who is in this world.”
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 280, footnote 2 (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)
Whether Generation Should Have Taken Place Even in Paradise Had Man Not Sinned, or Whether There Should Have Been Any Contention There Between Chastity and Lust. (HTML)
CCEL Footnote 757 (In-Text, Margin)
... his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle’s censure of the horrible wickedness of the women who “changed the natural use into that which is against nature,”[Romans 1:26] will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 404, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 11 (HTML)
CCEL Footnote 1969 (In-Text, Margin)
... take place, but that it procures pardon for it; provided however it be not so in excess as to hinder what ought to be set aside as seasons of prayer, nor be changed into that use which is against nature, on which the Apostle could not be silent, when speaking of the excessive corruptions of unclean and impious men. For necessary sexual intercourse for begetting is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity, no longer follows reason, but lust.[Romans 1:26-27] And yet it pertains to the character of marriage, not to exact this, but to yield it to the partner, lest by fornication the other sin damnably. But, if both are set under such lust, they do what is plainly not matter of marriage. However, if in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 129, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sin and the Penalty of Sin the Same. (HTML)
CCEL Footnote 1188 (In-Text, Margin)
... 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 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 for ever. Amen.” “For this cause,” says he, “God gave them up unto vile affections.”[Romans 1:25-26] See how often God inflicts punishment; and out of the self-same punishment sins, more numerous and more severe, arise. “For even their women did change the natural use into that which is against nature; and likewise the men also, leaving the natural ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 129, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sin and the Penalty of Sin the Same. (HTML)
CCEL Footnote 1189 (In-Text, Margin)
... and served the creature more than the Creator, who is blessed for ever. Amen.” “For this cause,” says he, “God gave them up unto vile affections.” See how often God inflicts punishment; and out of the self-same punishment sins, more numerous and more severe, arise. “For even their women did change the natural use into that which is against nature; and likewise the men also, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly.”[Romans 1:26-27] Then, to show that these things were so sins themselves, that they were also the penalties of sins, he further says: “And receiving in themselves that recompense of their error which was meet.” Observe how often it happens that the very punishment ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 463, footnote 5 (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 3209 (In-Text, Margin)
... 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;” and a little afterwards: “For this cause God gave them up unto vile affections;”[Romans 1:26] 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 convenient.” So also in his second Epistle to the Thessalonians, the apostle says ...
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 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 17, footnote 4 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part I (HTML)
The moral corruptions of Paganism all admittedly originated with the gods. (HTML)
... in the temples of Phœnicia, consecrating to the gods there the hire of their bodies, thinking they propitiated their goddess by fornication, and that they would procure her favour by this. While men, denying their nature, and no longer wishing to be males, put on the guise of women, under the idea that they are thus gratifying and honouring the Mother of their so-called gods. But all live along with the basest, and vie with the worst among themselves, and as Paul said, the holy minister of Christ[Romans 1:26]: “For their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness.” 2. But acting in this and in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 39, footnote 1 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. (HTML)
CCEL Footnote 211 (In-Text, Margin)
... thefts, and the whole earth was full of murders and plunderings. And as to corruption and wrong, no heed was paid to law, but all crimes were being practised everywhere, both individually and jointly. Cities were at war with cities, and nations were rising up against nations; and the whole earth was rent with civil commotions and battles; each man vying with his fellows in lawless deeds. 8. Nor were even crimes against nature far from them, but, as the Apostle and witness of Christ says: “For their[Romans 1:26] women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the women, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 111, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. (HTML)
... maintains that what we have believed to be true of the Only-begotten in the case of the creation, is true also in the case of the Son—in the sense that the Father created Him in like manner as the creation was made by the Son,—then we retract our former statement, because such a supposition is a denial of the Godhead of the Only-begotten. For we have learnt from the mighty utterance of Paul that it is the distinguishing feature of idolatry to worship and serve the creature more than the Creator[Romans 1:26], as well as from David, when He says “There shall no new God be in thee: neither shalt thou worship any alien God.” We use this line and rule to arrive at the discernment of the object of worship, so as to be convinced that that alone is God which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 143, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2028 (In-Text, Margin)
... asked what he is and not what he has been), why should a previous marriage—the one thing which is in itself not sinful—prove a hindrance to his ordination? You argue that as his marriage was not a sin it was not done away with at his baptism. This is news to me indeed, that what in itself was not a sin is to be reckoned as such. All fornication and contamination with open vice, impiety towards God, parricide and incest, the change of the natural use of the sexes into that which is against nature[Romans 1:26-27] and all extraordinary lusts are washed away in the fountain of Christ. Can it be possible that the stains of marriage are indelible, and that harlotry is judged more leniently than honourable wedlock? I do not, Carterius might say, hold you to blame ...
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 11, page 286, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book XII. Of the Spirit of Pride. (HTML)
Chapter XXI. The instance of Joash, King of Judah, showing what was the consequence of his pride. (HTML)
... into their hands an infinite multitude, because they had forsaken the Lord the God of their fathers: and on Joash they executed shameful judgments. And departing they left him in great diseases.” You see how the consequence of pride was that he was given over to shocking and filthy passions. For he who is puffed up with pride and has permitted himself to be worshipped as God, is (as the Apostle says) “given over to shameful passions and a reprobate mind to do those things which are not convenient.”[Romans 1:26] And because, as Scripture says, “every one who exalts his heart is unclean before God,” he who is puffed up with swelling pride of heart is given over to most shameful confusion to be deluded by it, that when thus humbled he may know that he is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 329, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter XX. That nothing can be done in this world without God. (HTML)
... reverse is done by His permission, when the Divine Protection is withdrawn from us for our sins and the hardness of our hearts, and suffers the devil and the shameful passions of the body to lord it over us. And the words of the Apostle most assuredly teach us this, when he says: “For this cause God delivered them up to shameful passions:” and again: “Because they did not like to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.”[Romans 1:26] And the Lord Himself says by the prophet: “But My people did not hear My voice and Israel did not obey me: Wherefore I gave them up unto their own hearts’ lusts. They shall walk after their own inventions.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 358, footnote 13 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter XI. Of the two kinds of trials, which come upon us in a three-fold way. (HTML)
... this man sin nor his parents, but that the works of God might be manifested in him:” and again: “This sickness is not unto death, but for the glory of God that the Son of God may be glorified by it.” There are also other sorts of vengeance, with which some who have overpassed the bounds of wickedness are smitten in this life, as we read that Dathan and Abiram or Korah were punished, or above all, those of whom the Apostle speaks: “Wherefore God gave them up to vile passions and a reprobate mind:”[Romans 1:26] and this must be counted worse than all other punishments. For of these the Psalmist says: “They are not in the labours of men; neither shall they be scourged like other men.” For they are not worthy of being healed by the visitation of the Lord ...