Early Church Fathers Scripture Index : Texts
Romans 1:27
There are 16 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 4, page 632, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XLIX (HTML)
... or want of inclination, or from not having Jesus to lead them to a rational view of religion, have not gone into these deep questions, we find that they believe in the Most High God, and in His Only-begotten Son, the Word and God, and that they often exhibit in their character a high degree of gravity, of purity, and integrity; while those who call themselves wise have despised these virtues, and have wallowed in the filth of sodomy, in lawless lust, “men with men working that which is unseemly.”[Romans 1:27]
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]
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 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 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 129, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sin and the Penalty of Sin the Same. (HTML)
CCEL Footnote 1190 (In-Text, Margin)
... 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.” 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.”[Romans 1:27] Observe how often it happens that the very punishment which God inflicts begets other sins as its natural offspring. Attend still further: “And even as they did not like to retain God in their knowledge,” says he, “God gave them over to a reprobate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 296, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Pelagians Argue that Cohabitation Rightly Used is a Good, and What is Born from It is Good. (HTML)
CCEL Footnote 2272 (In-Text, Margin)
I request your attention now to the following words. He says, “That children, however, who are conceived in wedlock are by nature good, we may learn from the apostle’s words, when he speaks of men who, leaving the natural use of the woman, burned in their lust, men with men working together that which is disgraceful.[Romans 1:27] Here,” says he, “the apostle shows the use of the woman to be both natural and, in its way, laudable; the abuse consisting in the exercise of one’s own will in opposition to the decent use of the institution. Deservedly then,” says he, “in those who make a right use thereof, concupiscence is commended in its kind and mode; whilst the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 297, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
He Answers the Arguments of Julianus. What is the Natural Use of the Woman? What is the Unnatural Use? (HTML)
CCEL Footnote 2276 (In-Text, Margin)
... adultery, are a good work in so far as they are the work of God, by whom they are created: but as concerns original sin, they are all born under condemnation of the first Adam; not only those who are born in adultery, but likewise such as are born in wedlock, unless they be regenerated in the second Adam, which is Christ. As to what the apostle says of the wicked, that “leaving the natural use of the woman, the men burned in their lust one toward another: men with men working that which is unseemly;”[Romans 1:27] he did not speak of the conjugal use, but the “natural use,” wishing us to understand how it comes to pass that by means of the members created for the purpose the two sexes can combine for generation. Thus it follows, that even when a man unites ...
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 1, Volume 14, page 378, footnote 3 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Hebrews 1.6—8 (HTML)
CCEL Footnote 2772 (In-Text, Margin)
... this one and that one, but “every” one. Nothing, he saith, remained unavenged, but “received a just recompense of reward,” instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.” (2 Cor. x. 5.) And again he hath put “the recompense” for punishment,[Romans 1:27] as here he calleth punishment “reward.” “If it be a righteous thing,” he saith, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” (2 Thess. i. 6, 7.) That is, justice was not violated, but God went ...
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 7, page 354, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Oration on the Holy Lights. (HTML)
CCEL Footnote 3932 (In-Text, Margin)
... of which has its peculiar cultus and festival, and all share in a common devilishness; so that, if they were absolutely bound to be ungodly, and to fall away from honouring God, and to be led astray to idols and works of art and things made with hands, men of sense could not imprecate anything worse upon themselves than that they might worship just such things, and honour them in just such a way; that, as Paul says, they might receive in themselves that recompense of their error which was meet,[Romans 1:27] in the very objects of their worship; not so much honouring them as suffering dishonour by them; abominable because of their error, and yet more abominable from the vileness of the objects of their adoration and worship; so that they should be even ...