Early Church Fathers Scripture Index : Texts
Romans 3:24
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 28, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter IX.—Why the Son was sent so late. (HTML)
CCEL Footnote 309 (In-Text, Margin)
As long then as the former time[Romans 3:21-26] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be ...
Ante-Nicene Fathers, Volume 5, page 526, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him.” Also Paul to the Ephesians: “And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father.” Also to the Romans: “For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus.”[Romans 3:23-24] Also in the Epistle of Peter the apostle: “Christ hath died once for our sins, the just for the unjust, that He might present us to God.” Also in the same place: “For in this also was it preached to them that are dead, that they might be raised ...
Ante-Nicene Fathers, Volume 8, page 618, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Callistus. (HTML)
To All the Bishops of Gaul. (HTML)
As to whether a priest may minister after a lapse. (HTML)
... (virtutum) and the King of glory. For the apostle says: “All have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, ‘I say,’ at this time His righteousness, that He might be just, and the justifier of him which believeth in Jesus.”[Romans 3:23-26] And David says: “Blessed are they whose iniquities are forgiven, and whose sins are covered.” Man, therefore, is cleansed of his sin, and rises again by the grace of God though he has fallen, and abides in his first position, according to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 647, footnote 11 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 9 (HTML)
CCEL Footnote 2547 (In-Text, Margin)
... by faith, so far we are righteous; but in so far as we drag along with us the traces of our mortal nature as derived from Adam, so far we cannot be free from sin. For there is truth both in the statement that "whosoever is born of God doth not commit sin," and also in the former statement, that "if we say that we have no sin, we deceive ourselves, and the truth is not in us." The Lord Jesus, therefore, is both righteous and able to justify; but we are justified freely by no other grace than His.[Romans 3:24] For there is nothing that justifieth save His body, which is the Church; and therefore, if the body of Christ bears off the spoils of the unrighteous, and the riches of the unrighteous are laid up in store as treasures for the body of Christ, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 31, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Epistle to the Romans. (HTML)
CCEL Footnote 351 (In-Text, Margin)
... is upon all them that believe; for there is no difference; since all have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Christ Jesus; whom God hath set forth as a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness; that He might be just, and the justifier of him which believeth in Jesus.”[Romans 3:22-26] Then in another passage he says: “To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Even as David also ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 89, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Righteousness of God Manifested by the Law and the Prophets. (HTML)
CCEL Footnote 764 (In-Text, Margin)
... proud, the “ mercy,” wherewith she may justify the humbled. “The righteousness of God,” then, “by faith of Jesus Christ, is unto all that believe; for there is no difference, for all have sinned, and come short of the glory of God” —not of their own glory. For what have they, which they have not received? Now if they received it, why do they glory as if they had not received it? Well, then, they come short of the glory of God; now observe what follows: “Being justified freely by His grace.”[Romans 3:24] It is not, therefore, by the law, nor is it by their own will, that they are justified; but they are justified freely by His grace,—not that it is wrought without our will; but our will is by the law shown to be weak, that grace may heal its ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 89, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
How the Law Was Not Made for a Righteous Man. (HTML)
CCEL Footnote 773 (In-Text, Margin)
... do them,—in other words, not because we have fulfilled the law, but in order that we may be able to fulfil the law. Now He said, “I am not come to destroy the law, but to fulfil it,” of whom it was said, “We have seen His glory, the glory as of the only-begotten of the Father, full of grace and truth.” This is the glory which is meant in the words, “All have sinned, and come short of the glory of God;” and this the grace of which he speaks in the next verse, “Being justified freely by His grace.”[Romans 3:24] The unrighteous man therefore lawfully uses the law, that he may become righteous; but when he has become so, he must no longer use it as a chariot, for he has arrived at his journey’s end,—or rather (that I may employ the apostle’s own simile, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 92, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law of Works and the Law of Faith. (HTML)
CCEL Footnote 799 (In-Text, Margin)
... Christ upon all them that believe; for there is no difference: seeing that all have sinned, and come short of the glory of God: being justified freely by His grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare His righteousness at this time; that He might be just, and the justifier of him which believeth in Jesus.”[Romans 3:20-26] And then he adds the passage which is now under consideration: “Where, then, is your boasting? It is excluded. By what law? of works? Nay; but by the law of faith.” And so it is the very law of works itself which says, “Thou shalt not covet;” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 102, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Answer Is, that the Passage Must Be Understood of the Faithful of the New Covenant. (HTML)
CCEL Footnote 928 (In-Text, Margin)
... and honour, and peace, in their doing good works, if living without the grace of the gospel? Since there is no respect of persons with God, and since it is not the hearers of the law, but the doers thereof, that are justified, it follows that any man of any nation, whether Jew or Greek, who shall believe, will equally have salvation under the gospel. “For there is no difference,” as he says afterwards; “for all have sinned, and come short of the glory of God: being justified freely by His grace.”[Romans 3:22-24] How then could he say that any Gentile person, who was a doer of the law, was justified without the Saviour’s grace?
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 102, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
It is Not by Their Works, But by Grace, that the Doers of the Law are Justified; God’s Saints and God’s Name Hallowed in Different Senses. (HTML)
CCEL Footnote 930 (In-Text, Margin)
Now he could not mean to contradict himself in saying, “The doers of the law shall be justified,” as if their justification came through their works, and not through grace; since he declares that a man is justified freely by His grace without the works of the law,[Romans 3:24] intending by the term “ freely ” nothing else than that works do not precede justification. For in another passage he expressly says, “If by grace, then is it no more of works; otherwise grace is no longer grace.” But the statement that “the doers of the law shall be justified” must be so understood, as that we may know that they are not otherwise doers of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 103, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law ‘Being Done by Nature’ Means, Done by Nature as Restored by Grace. (HTML)
CCEL Footnote 952 (In-Text, Margin)
... this sinfulness, the law of God is erased out of their hearts; and therefore, when, the sin being healed, it is written there, the prescriptions of the law are done “ by nature, ”—not that by nature grace is denied, but rather by grace nature is repaired. For “by one man sin entered into the world, and death by sin, and so death passed upon all men; in which all have sinned;” wherefore “there is no difference: they all come short of the glory of God, being justified freely by His grace.”[Romans 3:22-24] By this grace there is written on the renewed inner man that righteousness which sin had blotted out; and this mercy comes upon the human race through our Lord Jesus Christ. “For there is one God, and one Mediator between God and men, the Man Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 122, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
The Occasion of Publishing This Work; What God’s Righteousness is. (HTML)
CCEL Footnote 1130 (In-Text, Margin)
... grace of Christ, to which alone the fear of the law, as of a schoolmaster, usefully conducts. Now, the man who understands this understands why he is a Christian. For “If righteousness came by the law, then Christ is dead in vain.” If, however He did not die in vain, in Him only is the ungodly man justified, and to him, on believing in Him who justifies the ungodly, faith is reckoned for righteousness. For all men have sinned and come short of the glory of God, being justified freely by His blood.[Romans 3:23-24] But all those who do not think themselves to belong to the “all who have sinned and fall short of the glory of God,” have of course no need to become Christians, because “they that be whole need not a physician, but they that are sick;” whence it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 122, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Free Grace. (HTML)
CCEL Footnote 1140 (In-Text, Margin)
This grace, however, of Christ, without which neither infants nor adults can be saved, is not rendered for any merits, but is given gratis, on account of which it is also called grace. “Being justified,” says the apostle, “freely through His blood.”[Romans 3:24] Whence they, who are not liberated through grace, either because they are not yet able to hear, or because they are unwilling to obey; or again because they did not receive, at the time when they were unable on account of youth to hear, that bath of regeneration, which they might have received and through which they might have been saved, are indeed justly ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 228, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Pelagius Says that Grace is Given According to Men’s Merits. The Beginning, However, of Merit is Faith; And This is a Gratuitous Gift, Not a Recompense for Our Merits. (HTML)
CCEL Footnote 1872 (In-Text, Margin)
... free will merit the Lord’s grace, and keep His commandments.” Now it is clear that he says grace is bestowed according to merit, whatever and of what kind soever the grace is which he means, but which he does not plainly declare. For when he speaks of those persons as deserving reward who make a good use of their free will, and as therefore meriting the Lord’s grace, he asserts in fact that a debt is paid to them. What, then, becomes of the apostle’s saying, “Being justified freely by His grace”?[Romans 3:24] And what of his other statement too, “By grace are ye saved”? —where, that he might prevent men’s supposing that it is by works, he expressly added, “ by faith. ” And yet further, lest it should be imagined that faith itself is to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 576, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5271 (In-Text, Margin)
... understandeth the commandment of God above these his enemies, wishes to be found with the Apostle, “not having” his “own righteousness, which is of the law, but that which is of the faith of Christ, which is of God;” not that the Law which his enemies read is not of God, but because they do not understand it, like him who understandeth it above his enemies, by clinging to the Stone upon which they stumbled. For “Christ is the end of the law,” etc., “that they may be justified freely through His grace;”[Romans 3:24] not like those who imagine that they obey the law of their own strength, and are therefore, though by God’s law, yet still endeavouring to set up their own righteousness; but as the son of promise, who hungering and athirst after it, by seeking, by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 445, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XIV on Rom. viii. 12, 13. (HTML)
CCEL Footnote 1428 (In-Text, Margin)
... disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, “Waiting for the adoption.” What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, “to wit, the redemption[Romans 3:24] of our body.” That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 455, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5174 (In-Text, Margin)
A. Although you do not say it in so many words, however reluctant you may be to admit the fact, it follows by natural sequence from your proposition. For if a man can be without sin, and it is clear the Apostles were not without sin, a man can be higher than the Apostles: to say nothing of patriarchs and prophets whose righteousness under the law was not perfect, as the Apostle says,[Romans 3:23-24] “For all have sinned, and fall short of the glory of God: being justified freely by His grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiator.”