Early Church Fathers Scripture Index : Texts
Romans 5:10
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 444, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3609 (In-Text, Margin)
... and redeemed us with His blood at the time appointed beforehand, he says: “For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life.”[Romans 5:6-10] He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: ...
Ante-Nicene Fathers, Volume 7, page 110, footnote 9 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XI.—Of the cause of the incarnation of Christ (HTML)
Therefore (as I had begun to say), when God had determined to send to men a teacher of righteousness, He commanded Him to be born again a second time in the flesh, and to be made in the likeness of man himself, to whom he was about to be a guide, and companion, and teacher. But since God is kind and merciful to His people, He sent Him to those very persons whom He hated,[Romans 5:9-10] that He might not close the way of salvation against them for ever, but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow Him (which many of them do, and have done), and that they might incur the penalty of death by their fault if they should ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 70, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
We are Made Perfect by Acknowledgement of Our Own Weakness. The Incarnate Word Dispels Our Darkness. (HTML)
... men we were whom He loved; the former, lest we should despair; the latter, lest we should be proud. And this most necessary topic the apostle thus explains: “But God commendeth,” he says, “His love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life.”[Romans 5:8-10] Also in another place: “What,” he says, “shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how has He not with Him also freely given us all things?” Now that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 174, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
There Was No Other More Suitable Way of Freeing Man from the Misery of Mortality Than The Incarnation of the Word. The Merits Which are Called Ours are the Gifts of God. (HTML)
... death of the Son of God; and those whom he speaks of first as saved from wrath through Him, he afterwards speaks of as saved by His life. We were not, therefore, before that grace merely anyhow sinners, but in such sins that we were enemies of God. But the same apostle calls us above several times by two appellations, viz. sinners and enemies of God,—one as if the most mild, the other plainly the most harsh,—saying, “For if when we were yet weak, in due time Christ died for the ungodly.”[Romans 5:6-10] Those whom he called weak, the same he called ungodly. Weakness seems something slight; but sometimes it is such as to be called impiety. Yet except it were weakness, it would not need a physician, who is in the Hebrew Jesus, in the Greek ... as this original sin was the more heavy and deadly in proportion to the number and magnitude of the actual sins which were added to it, there was need for a Mediator, that is, for a reconciler, who, by the offering of one sacrifice, of which all the sacrifices of the law and the prophets were types, should take away this wrath. Wherefore the apostle says: “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.”[Romans 5:10] Now when God is said to be angry, we do not attribute to Him such a disturbed feeling as exists in the mind of an angry man; but we call His just displeasure against sin by the name “anger,” a word transferred by analogy from human emotions. But our ... 7. Moreover, what greater reason is apparent for the advent of the Lord than that God might show His love in us, commending it powerfully, inasmuch as “while we were yet sinners, Christ died for us”?[Romans 5:10] And furthermore, this is with the intent that, inasmuch as charity is “the end of the commandment,” and “the fulfilling of the law,” we also may love one another and lay down our life for the brethren, even as He laid down His life for us. And with regard to God Himself, its object is that, even if it were an irksome task to love Him, it may now at least cease to be irksome for us to return His ... ... own nature as God, but in our nature, which He assumed from a woman, died for us; which goodness of God with reference to us, and which love of God, the apostle thus sets forth: "But God commendeth His love toward us, in that while we were yet sinners Christ died for us; much more now being justified in His blood we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more being reconciled we shall be saved in His life."[Romans 5:8-10] But because even when due punishment is rendered to sinners, there is no unrighteousness on God’s part, he thus says: "What shall we say? Is God unrighteous who visiteth with wrath?" But in one place he has briefly admonished that goodness and ... ... reconciled to Him, from whom by sinning we have turned away, so that He can be called our adversary. For He is rightly called the adversary of those whom He resists, for “God resisteth the proud, but giveth grace to the humble;” and “pride is the beginning of all sin, but the beginning of man’s pride is to become apostate from God;” and the apostle says, “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.”[Romans 5:10] And from this it may be perceived that no nature [as being] bad is an enemy to God, inasmuch as the very parties who were enemies are being reconciled. Whoever, therefore, while in this way, i.e. in this life, shall not have been reconciled ... ... Lord, as with the shield of Thy good will Thou hast crowned us.” For God’s good will goes before our good will, to call sinners to repentance. And these are the arms whereby the enemy is overcome, against whom it is said, “Who will bring accusation against God’s elect?” Again, “if God be for us, who can be against us? Who spared not His Only Son, but delivered Him up for us all.” “For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him.”[Romans 5:10] This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations. ... concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently doth apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For “when we were enemies we were reconciled to God through the death of His Son.”[Romans 5:10] The Same is Himself that Peace-maker.…Since then we have found out the true Salomon, that is, the true Peace-maker: next let us observe what the Psalm doth teach concerning Him. ... when the sun is darkened then the cross shines brightly: and the sun is darkened not because it is extinguished, but because it is overpowered by the brilliancy of the cross. The cross has broken our bond, it has made the prison of death ineffectual, it is the demonstration of the love of God. “For God so loved the world that He gave His only-begotten Son, that every one who believes in Him should not perish.” And again Paul says “If being enemies we were reconciled to God by the death of His Son.”[Romans 5:10] The cross is the impregnable wall, the invulnerable shield, the safeguard of the rich, the resource of the poor, the defence of those who are exposed to snares, the armour of those who are attacked, the means of suppressing passion, and of acquiring ... Eran. —We have learnt this from the divine Scripture. The divine John exclaims “God so loved the world that He gave His only begotten Son,” and the divine Paul, “For if when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved by His life.”[Romans 5:10] Eran. —This distinction is not the teaching of the divine Scripture; it says that the Son of God died. So the Apostle;—“For if when we were enemies we were reconciled to God by the death of His Son.”[Romans 5:10] And he says that the Lord was raised from the dead for “God” he says “raised the Lord from the dead.” 44. And the persecutor, who was converted to be an Apostle and a chosen vessel, delivers the very same message. What discourse is there of his which does not presuppose the confession of the Son? What Epistle of his that does not begin with a confession of that mysterious truth? When he says, We were reconciled to God by the death of His Son[Romans 5:10], and, God sent His Son to be the likeness of the flesh of sin, and again, God is faithful, by Whom ye were called unto the fellowship of His Son, is any loophole left for heretical misrepresentation? His Son, Son of God; so we read, but nothing is said of His adoption, or of God’s creature. The name ...Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 249, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Men, Being by Nature the Children of Wrath, Needed a Mediator. In What Sense God is Said to Be Angry. (HTML)
CCEL Footnote 1144 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 286, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
That the Great Reason for the Advent of Christ Was the Commendation of Love. (HTML)
CCEL Footnote 1358 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 358, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
To Punish and to Forgive Sins Belong Equally to God. (HTML)
CCEL Footnote 1113 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 14, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XI (HTML)
CCEL Footnote 107 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 15, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm V (HTML)
CCEL Footnote 154 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 326, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXII (HTML)
CCEL Footnote 3169 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 204, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 664 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 220, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1425 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 222, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1439 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 114, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)