Early Church Fathers Scripture Index : Texts
Romans 5:12
There are 58 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 393, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2545 (In-Text, Margin)
... “Quousque morientur homines?” Hominem autem vocat Scriptura dupliciter: et eum, qui apparet, et animam; et eum rursus, qui servatur, et eum qui non. Mors autem animæ dicitur peccatum. Quare caute et considerate respondet Dominus: “Quoadusque pepererint mulieres,” hoc est quandiu operabuntur cupiditates. “Et ideo quemadmodum per unum hominem peccatum ingressum est in mundum, per peccaturn quoque mors ad omnes homines pervasit, quatenus omnes peccaverunt; et regnavit mors ab Adam usque ad Moysen,”[Romans 5:12-14] inquit Apostolus: naturali autem divinæ ceconomiæ necessitate mors sequitur generationem: et corporis et animæ conjunctionem consequitur eorum dissolutio. Si est autem propter doctrinam et agnitionem generatio, restitutionis causa erit dissolutio. ...
Ante-Nicene Fathers, Volume 6, page 52, footnote 12 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Twelve Topics on the Faith. (HTML)
Topic XII. (HTML)
Wherefore He says, “Be of good cheer, I have overcome the world.” And this He said, not as holding before us any contest proper only to a God, but as showing our own flesh in its capacity to overcome suffering, and death, and corruption, in order that, as sin entered into the world by flesh, and death came to reign by sin over all men, the sin in the flesh might also be condemned through the selfsame flesh in the likeness thereof;[Romans 5:12] and that that overseer of sin, the tempter, might be overcome, and death be cast down from its sovereignty, and the corruption in the burying of the body be done away, and the first-fruits of the resurrection be shown, and the principle of righteousness begin its course in the ...
Ante-Nicene Fathers, Volume 6, page 203, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXX. (HTML)
CCEL Footnote 1721 (In-Text, Margin)
... who had not sinned, in the way which we have explained: over sinners indeed, as these were its proper objects, and under subjection to it,—men after the type of Cain and Judas; but also over the righteous, because they refused to consent to it, and rather withstood it, by putting away from themselves the vices and concupiscence of lusts,—men like those who have arisen at times from Abel on to Zacharias; —death thus always passing, up to the time of Moses, upon those after that similitude.[Romans 5:12-14]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 272, 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 Fall of the First Man, in Whom Nature Was Created Good, and Can Be Restored Only by Its Author. (HTML)
CCEL Footnote 727 (In-Text, Margin)
... not deceived, but the woman being deceived was in the transgression;” but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, “He did not sin,” but “He was not deceived.” For he shows that he sinned when he says, “By one man sin entered into the world,”[Romans 5:12] and immediately after more distinctly, “In the likeness of Adam’s transgression.” But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true “Adam was not deceived?” But having as yet ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 326, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Male, Who Was to Lose His Soul If He Was Not Circumcised on the Eighth Day, Because He Had Broken God’s Covenant. (HTML)
CCEL Footnote 923 (In-Text, Margin)
... foreskin, that soul shall be cut off from his people, because he hath broken my covenant,” some may be troubled how that ought to be understood, since it can be no fault of the infant whose life it is said must perish; nor has the covenant of God been broken by him, but by his parents, who have not taken care to circumcise him. But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God’s covenant in that one in whom all have sinned.[Romans 5:12] Now there are many things called God’s covenants besides those two great ones, the old and the new, which any one who pleases may read and know. For the first covenant, which was made with the first man, is just this: “In the day ye eat thereof, ye ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 77, footnote 3 (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)
The Devil the Mediator of Death, Christ of Life. (HTML)
... which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the “heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world.” A way was made for us to death through sin in Adam. For, “By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned.”[Romans 5:12] Of this way the devil was the mediator, the persuader to sin, and the caster down into death. For he, too, applied his one death to work out our double death. Since he indeed died in the spirit through ungodliness, but certainly did not die in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 179, footnote 2 (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)
The Remains of Death and the Evil Things of the World Turn to Good for the Elect. How Fitly the Death of Christ Was Chosen, that We Might Be Justified in His Blood. What the Anger of God is. (HTML)
... only so,” he says, “but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.” “Not only,” he says, “shall we be saved,” but “we also joy;” and not in ourselves, but “in God;” nor through ourselves, “but through our Lord Jesus Christ, by whom we have now received the atonement,” as we have argued above. Then the apostle adds, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned;”[Romans 5:12] etc.: in which he disputes at some length concerning the two men; the one the first Adam, through whose sin and death we, his descendants, are bound by, as it were, hereditary evils; and the other the second Adam, who is not only man, but also God, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 246, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Through Adam’s Sin His Whole Posterity Were Corrupted, and Were Born Under the Penalty of Death, Which He Had Incurred. (HTML)
CCEL Footnote 1122 (In-Text, Margin)
... condemned at the same time with him,—being the offspring of carnal lust on which the same punishment of disobedience was visited,—were tainted with the original sin, and were by it drawn through divers errors and sufferings into that last and endless punishment which they suffer in common with the fallen angels, their corrupters and masters, and the partakers of their doom. And thus “by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.”[Romans 5:12] By “the world” the apostle, of course, means in this place the whole human race.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 252, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
In Adam’s First Sin, Many Kinds of Sin Were Involved. (HTML)
CCEL Footnote 1166 (In-Text, Margin)
However, even in that one sin, which “by one man entered into the world, and so passed upon all men,”[Romans 5:12] and on account of which infants are baptized, a number of distinct sins may be observed, if it be analyzed as it were into its separate elements. For there is in it pride, because man chose to be under his own dominion, rather than under the dominion of God; and blasphemy, because he did not believe God; and murder, for he brought death upon himself; and spiritual fornication, for the purity of the human soul was corrupted by the seducing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 303, footnote 2 (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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 919 (In-Text, Margin)
... be voluntary; otherwise, there can be no just rewards or punishments; which no man in his senses will assert. The ignorance and infirmity which prevent a man from knowing his duty, or from doing all he wishes to do, belong to God’s secret penal arrangement, and to His unfathomable judgments, for with Him there is no iniquity. Thus we are informed by the sure word of God of Adam’s sin; and Scripture truly declares that in him all die, and that by him sin entered into the world, and death by sin.[Romans 5:12] And our experience gives abundant evidence, that in punishment for this sin our body is corrupted, and weighs down the soul, and the clay tabernacle clogs the mind in its manifold activity; and we know that we can be freed from this punishment only ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 318, footnote 6 (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 explains the Manichæan denial that man was made by God as applying to the fleshly man not to the spiritual. Augustin elucidates the Apostle Paul’s contrasts between flesh and spirit so as to exclude the Manichæan view. (HTML)
CCEL Footnote 994 (In-Text, Margin)
... says, "There is a natural body, and there is a spiritual body; as it is written, The first man, Adam, was made a living soul." Now this is written in Genesis, where it is related how God made man, and animated the body which He had formed of the earth. By the old man the apostle simply means the old life, which is a life in sin, and is after the manner of Adam, of whom it is said, "By one man sin entered into the world, and death by sin; and so death passed upon all men, in that all have sinned."[Romans 5:12] Thus the whole of this man, both the inner and the outer part, has become old because of sin, and liable to the punishment of mortality. There is, however, a restoration of the inner man, when it is renewed after the image of its Creator, in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 18, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Bodily Death from Adam’s Sin. (HTML)
CCEL Footnote 234 (In-Text, Margin)
... death of the body; for having in view the mention of this, he proceeded to speak of the resurrection of the body, and affirmed it in a most earnest and solemn discourse? In these words, addressed to the Corinthians: “By man came death, and by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive,” —what other meaning is indeed conveyed than in the verse in which he says to the Romans, “By one man sin entered into the world, and death by sin?”[Romans 5:12] Now they will have it, that the death here meant is the death, not of the body, but of the soul, on the pretence that another thing is spoken of to the Corinthians, where they are quite unable to understand the death of the soul, because the subject ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 18, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Sin Passes on to All Men by Natural Descent, and Not Merely by Imitation. (HTML)
CCEL Footnote 235 (In-Text, Margin)
You tell me in your letter, that they endeavour to twist into some new sense the passage of the apostle, in which he says: “By one man sin entered into the world, and death by sin;”[Romans 5:12] yet you have not informed me what they suppose to be the meaning of these words. But so far as I have discovered from others, they think that the death which is here mentioned is not the death of the body, which they will not allow Adam to have deserved by his sin, but that of the soul, which takes place in actual sin; and that this actual sin has not been transmitted from the first man to other persons ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 19, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
The Analogy of Grace. (HTML)
CCEL Footnote 241 (In-Text, Margin)
... His Spirit, which He secretly infuses even into infants; so likewise he, in whom all die, besides being an example for imitation to those who wilfully transgress the commandment of the Lord, depraved also in his own person all who come of his stock by the hidden corruption of his own carnal concupiscence. It is entirely on this account, and for no other reason, that the apostle says: “By one man sin entered into the world, and death by sin, and so passed upon all men; in which all have sinned.”[Romans 5:12] Now if I were to say this, they would raise an objection, and loudly insist that I was incorrect both in expression and sense; for they would perceive no sense in these words when spoken by an ordinary man, except that sense which they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 19, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Distinction Between Actual and Original Sin. (HTML)
CCEL Footnote 245 (In-Text, Margin)
... said to him, “In thee shall all nations be blessed” —for Christ’s sake, who is his seed according to the flesh; which is still more clearly expressed in the parallel passage: “In thy seed shall all nations be blessed.” I do not believe that any one can find it anywhere stated in the Holy Scriptures, that a man has ever sinned or still sins “in the devil,” although all wicked and impious men “imitate” him. The apostle, however, has declared concerning the first man, that “in him all have sinned;”[Romans 5:12] and yet there is still a contest about the propagation of sin, and men oppose to it I know not what nebulous theory of “imitation.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 69, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
Pelagius Esteemed a Holy Man; His Expositions on Saint Paul. (HTML)
CCEL Footnote 653 (In-Text, Margin)
... against the novel opinions of its opponents, may at any time take their stand, not unarmed for the contest. However, within the last few days I have read some writings by Pelagius,—a holy man, as I am told, who has made no small progress in the Christian life,—containing some very brief expository notes on the epistles of the Apostle Paul; and therein I found, on coming to the passage where the apostle says, “By one man sin entered into the world, and death by sin; and so it passed upon all men,”[Romans 5:12] an argument which is used by those who say that infants are not burdened with original sin. Now I confess that I have not refuted this argument in my lengthy treatise, because it did not indeed once occur to me that anybody was capable of thinking ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 71, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
Jesus is the Saviour Even of Infants. (HTML)
CCEL Footnote 663 (In-Text, Margin)
And therefore, if there is an ambiguity in the apostle’s words when he says, “By one man sin entered into the world, and death by sin; and so it passed upon all men;”[Romans 5:12] and if it is possible for them to be drawn aside, and applied to some other sense,—is there anything ambiguous in this statement: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God?” Is this, again, ambiguous: “Thou shalt call His name Jesus, for He shall save His people from their sins?” Is there any doubt of what this means: “The whole need not a physician, but they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 74, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
The Opinions of All Controversialists Whatever are Not, However, Canonical Authority; Original Sin, How Another’s; We Were All One Man in Adam. (HTML)
CCEL Footnote 688 (In-Text, Margin)
... guarded with the utmost constancy as a part of the Church’s faith, so that it is usually adduced as most certain ground whereon to refute other opinions when false, instead of being itself exposed to refutation by any one as false. Moreover, in the sacred books of the canon, the authority of this doctrine is vigorously asserted in the clearest and fullest way. The apostle exclaims: “By one man sin entered into the world, and death by sin; and so it passed upon all men, in which all have sinned.[Romans 5:12] Now from these words it cannot certainly be said, that Adam’s sin has injured even those who commit no sin, for the Scripture says, “ In which all have sinned. ” Nor, indeed, are those sins of infancy so said to be another’s, as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 76, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
Sin and Death in Adam, Righteousness and Life in Christ. (HTML)
CCEL Footnote 692 (In-Text, Margin)
What the apostle says: “By one man sin entered into the world, and death by sin; and so it passed upon all men, in which all have sinned;”[Romans 5:12] we must, however, for the present so accept as not to seem rashly and foolishly to oppose the many great passages of Holy Scripture, which teach us that no man can obtain eternal life without that union with Christ which is effected in Him and with Him, when we are imbued with His sacraments and incorporated with the members of His body. Now this statement which the apostle addresses to the Romans, “By one man sin entered into ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 103, footnote 8 (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 951 (In-Text, Margin)
... which are contained in the law; for they who do not, fail to do so by reason of their sinful defect. In consequence of 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;”[Romans 5:12] wherefore “there is no difference: they all come short of the glory of God, being justified freely by His grace.” By this grace there is written on the renewed inner man that righteousness which sin had blotted out; and this mercy comes upon the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 124, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Even They Who Were Not Able to Be Justified are Condemned. (HTML)
CCEL Footnote 1149 (In-Text, Margin)
... him to be admitted to the baptism of Christ, and being overtaken by death, was placed in such circumstances, that is to say, died without the bath of regeneration, because it was not possible for him to be otherwise. He would therefore absolve him, and, in spite of the Lord’s sentence, open to him the kingdom of heaven. The apostle, however, does not absolve him, when he says: “By one man sin entered into the world, and death by sin; by which death passed upon all men, for that all have sinned.”[Romans 5:12] Rightly, therefore, by virtue of that condemnation which runs throughout the mass, is he not admitted into the kingdom of heaven, although he was not only not a Christian, but was unable to become one.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 137, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Shall We Follow Scripture, or Add to Its Declarations? (HTML)
CCEL Footnote 1242 (In-Text, Margin)
... witnesses, even if it so happens that we have not read about it. Perhaps he will say in reply: “When I said this, I was treating of the Holy Scriptures.” Oh how I wish that he were never willing to add, I will not say anything but what he reads in the Scriptures, but in opposition to what he reads in them; that he would only faithfully and obediently hear that which is written there: “By one man sin entered into the world, and death by sin, and so death passed upon all men; in which all have sinned;”[Romans 5:12] and that he would not weaken the grace of the great Physician,—all by his unwillingness to confess that human nature is corrupted! Oh how I wish that he would, as a Christian, read the sentence, “There is none other name under heaven given among men ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 137, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
How the Term ‘All’ Is to Be Understood. (HTML)
CCEL Footnote 1252 (In-Text, Margin)
His opponents adduced the passage, “All have sinned,” and he met their statement founded on this with the remark that “the apostle was manifestly speaking of the then existing generation, that is, the Jews and the Gentiles;” but surely the passage which I have quoted, “By one man sin entered the world, and death by sin, and so death passed upon all men; in which all have sinned,”[Romans 5:12] embraces in its terms the generations both of old and of modern times, both ourselves and our posterity. He adduces also this passage, whence he would prove that we ought not to understand all without exception, when “all” is used:—“As by the offence of one,” he says, “upon all men to condemnation, even so ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 173, footnote 17 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Eighth Passage. In What Sense He is Said Not to Sin Who is Born of God. In What Way He Who Sins Shall Not See Nor Know God. (HTML)
CCEL Footnote 1561 (In-Text, Margin)
... has adduced, without, however, offering any explanation of it: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Now it follows from the whole of this, that in so far as we are born of God we abide in Him who appeared to take away sins, that is, in Christ, and sin not,—which is simply that “the inward man is renewed day by day;” but in so far as we are born of that man “through whom sin entered into the world, and death by sin, and so death passed upon all men,”[Romans 5:12] we are not without sin, because we are not as yet free from his infirmity, until, by that renewal which takes place from day to day (for it is in accordance with this that we were born of God), that infirmity shall be wholly repaired, wherein we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 176, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Conclusion of the Work. In the Regenerate It is Not Concupiscence, But Consent, Which is Sin. (HTML)
CCEL Footnote 1595 (In-Text, Margin)
Whosoever, then, supposes that any man or any men (except the one Mediator between God and man) have ever lived, or are yet living in this present state, who have not needed, and do not need, forgiveness of sins, he opposes Holy Scripture, wherein it is said by the apostle: “By one man sin entered into the world, and death by sin; and so death passed upon all men, in which all have sinned.”[Romans 5:12] And he must needs go on to assert, with an impious contention, that there may possibly be men who are freed and saved from sin without the liberation and salvation of the one Mediator Christ. Whereas He it is who has said: “They that be whole need not a physician, but they that are sick;” “I am not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 235, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Ambrose Witnesses that Perfect Purity is Impossible to Human Nature. (HTML)
CCEL Footnote 1927 (In-Text, Margin)
... our Almighty Physician, succours it. Now, since we have already prolonged this work too far in treating of the assistance of the divine grace towards our justification, by which God co-operates in all things for good with those who love Him, and whom He first loved —giving to them that He might receive from them: we must commence another treatise, as the Lord shall enable us, on the subject of sin also, which by one man has entered into the world, along with death, and so has passed upon all men,[Romans 5:12] setting forth as much as shall seem needful and sufficient, in opposition to those persons who have broken out into violent and open error, contrary to the truth here stated.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 248, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
No Man Ever Saved Save by Christ. (HTML)
CCEL Footnote 1999 (In-Text, Margin)
... as being so far less tainted with evil manners? How is it that they overlook the fact that men were even then sunk in so many intolerable sins, that, with the exception of one man of God and his wife, and three sons and their wives, the whole world was in God’s just judgment destroyed by the flood, even as the little land of Sodom was afterwards with fire? From the moment, then, when “by one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all sinned,”[Romans 5:12] the entire mass of our nature was ruined beyond doubt, and fell into the possession of its destroyer. And from him no one—no, not one—has been delivered, or is being delivered, or ever will be delivered, except by the grace of the Redeemer.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 284, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Same Continued. (HTML)
CCEL Footnote 2197 (In-Text, Margin)
... parents they are born, they are still under the devil’s dominion unless they be born again in Christ.” Now, in quoting these words of mine, he took care to omit the testimony of the apostle, which I adduced by the weighty significance of which he felt himself too hard pressed. For, after saying that men at their birth contract original sin, I at once introduced the apostle’s words: “By one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all men sinned.”[Romans 5:12] Well, as I have already mentioned, he omitted this passage of the apostle, and then closed up the other remarks of mine which have been now quoted. For he knew too well how acceptable to the hearts and consciences of all faithful catholics are these ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 285, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Augustin Refutes the Passage Adduced Above. (HTML)
CCEL Footnote 2208 (In-Text, Margin)
... free indeed.” It is yourselves who invidiously deny this Liberator, since you ascribe a vain liberty to yourselves in your captivity. Captives you are; for “of whom a man is overcome,” as the Scripture says, “of the same is he brought in bondage;” and no one except by the grace of the great Liberator is loosed from the chain of this bondage, from which no man living is free. For “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all have sinned.”[Romans 5:12] Thus, then, God is the Creator of those that are born in such wise that all pass from the one into condemnation, who have not the One Liberator by regeneration. For He is described as “the Potter, forming out of the same lump one vessel unto honour ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 288, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Man, by Birth, is Placed Under the Dominion of the Devil Through Sin; We Were All One in Adam When He Sinned. (HTML)
CCEL Footnote 2230 (In-Text, Margin)
... they in the devil’s power whom God created?” And he finds an answer to his own question apparently from a phrase of mine. “Because of sin,” says he, “not because of nature.” Then framing his answer in reference to mine, he says: “But as there cannot be offspring without the sexes, so there cannot be sin without the will.” Yes, indeed, such is the truth. For even as “by one man sin entered into the world, and death by sin; so also has death passed through to all men, for in him all have sinned.”[Romans 5:12] By the evil will of that one man all sinned in him, since all were that one man, from whom, therefore, they individually derived original sin. “For you allege,” says he, “that the reason why they are in the devil’s power is because they are born of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 290, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Original Sin is Derived from the Faulty Condition of Human Seed. (HTML)
CCEL Footnote 2239 (In-Text, Margin)
... were a naughty generation, and that their malice was inbred, and that their cogitation would never be changed; for their seed was accursed from the beginning”? Now whatever may be the particular application of these words, they are spoken of mankind. How, then, is the malice of every man inbred, and his seed cursed from the beginning, unless it be in respect of the fact, that “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all have sinned”?[Romans 5:12] But where is the man whose “evil cogitation can never be changed,” unless because it cannot be effected by himself, but only by divine grace; without the assistance of which, what are human beings, but that which the Apostle Peter says of them, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 292, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
What Covenant of God the New-Born Babe Breaks. What Was the Value of Circumcision. (HTML)
CCEL Footnote 2248 (In-Text, Margin)
... broken my covenant.” Let him tell us, if he can, how that child broke God’s covenant,—an innocent babe, so far as he was personally concerned, of eight days’ age; and yet there is by no means any falsehood uttered here by God or Holy Scripture. The fact is, the covenant of God which he then broke was not this which commanded circumcision, but that which forbade the tree; when “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all have sinned.”[Romans 5:12] And in his case the expiation of this was signified by the circumcision of the eighth day, that is, by the sacrament of the Mediator who was to be incarnate. For it was through this same faith in Christ, who was to come in the flesh, and was to die ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 298, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
If There is No Marriage Without Cohabitation, So There is No Cohabitation Without Shame. (HTML)
CCEL Footnote 2280 (In-Text, Margin)
... there would have been a quiet acquiescence of the members, not a lust of the flesh productive of shame. Matrimony, therefore, is a good, in which the human being is born after orderly conception; the fruit, too, of matrimony is good, as being the very human being which is thus born; sin, however, is an evil with which every man is born. Now it was God who made and still makes man; but “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned.”[Romans 5:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 300, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Pelagians Try to Get Rid of Original Sin by Their Praise of God’s Works; Marriage, in Its Nature and by Its Institution, is Not the Cause of Sin. (HTML)
CCEL Footnote 2285 (In-Text, Margin)
... which is not even in the married state actually an evil of marriage; but it has this apparatus all ready in the body of this death, even against its own will, which is indispensable no doubt for the accomplishment of that which it does will. The evil in question, therefore, does not accrue to marriage from its own institution, which was blessed; but entirely from the circumstance that sin entered into the world by one man, and death by sin; and so death passed upon all men, for in him all sinned.[Romans 5:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 301, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Answer to This Argument: The Apostle Says We All Sinned in One. (HTML)
CCEL Footnote 2287 (In-Text, Margin)
... there is an answer for him to all these questions given by the apostle, who censures neither the infant’s will, which is not yet matured in him for sinning, nor marriage, which, as such, has not only its institution, but its blessing also, from God; nor parents, so far as they are parents, who are united together properly and lawfully for the procreation of children; but he says, “By one man sin entered into the world, and death by sin; and so death passed upon all men for in him all have sinned.”[Romans 5:12] Now, if these persons would only receive this statement with catholic hearts and ears, they would not have rebellious feelings against the grace and faith of Christ, nor would they vainly endeavour to convert to their own particular and heretical ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 302, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Scriptures Repeatedly Teach Us that All Sin in One. (HTML)
CCEL Footnote 2299 (In-Text, Margin)
Still let him ply his question: “By what means may sin be discovered in an infant?” He may find an answer in the inspired pages: “By one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned.” “Through the offence of one many are dead.” “The judgment was from one to condemnation.” “By one man’s offence death reigned by one.” “By the offence of one, Judgment came upon all men to condemnation.” “By one man’s disobedience many were made sinners.”[Romans 5:12-19] Behold, then, “by what means sins may be discovered in an infant.” Let him now believe in original sin; let him permit infants to come to Christ, that they may be saved. [XXVIII.] What means this passage of his: “He sins not who is born; he sins not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 303, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Original Sin Arose from Adam’s Depraved Will. Whence the Corrupt Will Sprang. (HTML)
CCEL Footnote 2300 (In-Text, Margin)
... the work of God, it will never do for the work of the devil to permeate the work of God”? Did not the work of the devil, I ask, arise in a work of God, when it first arose in that angel who became the devil? Well, then, if evil, which was absolutely nowhere previously, could arise in a work of God, why could not evil, which had by this time found an existence somewhere, pervade the work of God; especially when the apostle uses the very expression in the passage, “And so death passed upon all men”?[Romans 5:12] Can it be that men are not the work of God? Sin, therefore, has passed upon all men—in other words, the devil’s work has penetrated the work of God; or putting the same meaning in another shape, The work done by a work of God has pervaded God’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 303, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite. (HTML)
CCEL Footnote 2304 (In-Text, Margin)
... not simply from the time when the pestilent opinions of Manichæus began to grow that in the Church of God infants about to be baptized were for the first time exorcised with exsufflation,—which ceremonial was intended to show that they were not removed into the kingdom of Christ without first being delivered from the power of darkness; nor is it in the books of Manichæus that we read how “the Son of man come to seek and to save that which was lost,” or how “by one man sin entered into the world,”[Romans 5:12] with those other similar passages which we have quoted above; or how God “visits the sins of the fathers upon the children;” or how it is written in the Psalm, “I was shapen in iniquity, and in sin did my mother conceive me;” or again, how “man was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 327, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Treatise on the Soul and Its Origin (HTML)
A Natural Figure of Speech Must Not Be Literally Pressed. (HTML)
CCEL Footnote 2384 (In-Text, Margin)
... others to attribute an equally comprehensive sense to the expression, of one blood, so that the soul and spirit may be considered as included in it, on the ground that the human being who is signified by the term “ blood ” consists not of body alone, but also of soul and spirit? For just as the controversialist who maintains the propagation of souls, ought not, on the one hand, to press this man too hard, because the Scripture says concerning the first man, “In whom all have sinned”[Romans 5:12] (for the expression is not, In whom the flesh of all has sinned, but “all,” that is, “all men,” seeing that man is not flesh only);—as, I repeat, he ought not to be too hard pressed himself, because it happens to be written “all men,” in such a way ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 341, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book II (HTML)
Victor Quotes Scriptures for Their Silence, and Neglects the Biblical Usage. (HTML)
CCEL Footnote 2430 (In-Text, Margin)
... of souls contend that in the passage where it is said, “of one blood,” the human being is implied by the term “blood,” on the principle of the whole being expressed by a part. For just as the one party seems to be assisted by the expres sion, “of one blood,” instead of the phrase, “of one man,” so the other side evidently gets countenance from the statement being so plainly written, “By one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned,”[Romans 5:12] instead of its being said, “in whom the flesh of all sinned.” Similarly, as one party seems to receive assistance from the fact that Scripture says, “This is now bone of my bones, and flesh of my flesh,” on the ground that a part covers the whole; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 419, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
What is the Meaning of ‘In Whom All Have Sinned’? (HTML)
CCEL Footnote 2784 (In-Text, Margin)
But these speak thus who wish to wrest men from the apostle’s words into their own thought. For where the apostle says, “By one man sin entered into the world, and death by sin, and so passed upon all men,”[Romans 5:12] they will have it there understood not that “sin” passed over, but “death.” What, then, is the meaning of what follows, “Whereto all have sinned”? For either the apostle says that in that “one man” all have sinned of whom he had said, “By one man sin entered into the world,” or else in that “sin,” or certainly in “death.” For it need not disturb us that he said not “ in which ” [using ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 427, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Dilemma Proposed to the Pelagians. (HTML)
CCEL Footnote 2851 (In-Text, Margin)
... sin in others that were born, to whom by means of the likeness of sinful flesh He might afford the aid of cleansing; neither is he deterred by the obscure question of the origin of souls, from confessing that those who are made free by the grace of Christ return into Paradise. Does he say that the condition of death passed upon men from Adam without the contagion of sin? For it is not on account of avoiding the death of the body, but on account of the sin which entered by one man into the world,[Romans 5:12] that he says that help is to be afforded by baptism to infants, however fresh they may be from the womb.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 537, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Augustin Claims the Right to Grow in Knowledge. (HTML)
CCEL Footnote 3620 (In-Text, Margin)
... confusion of the two natures be believed in, to wit, of good and evil, as the error of the Manicheans introduces. Be it therefore far from us so to forsake the case of infants as to say to ourselves that it is uncertain whether, being regenerated in Christ, if they die in infancy they pass into eternal salvation; but that, not being regenerated, they pass into the second death. Because that which is written, “By one man sin entered into the world, and death by sin, and so death passed upon all men,”[Romans 5:12] cannot be rightly understood in any other manner; nor from that eternal death which is most righteously repaid to sin does any deliver any one, small or great, save He who, for the sake of remitting our sins, both original and personal, died without ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 455, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xviii. 1,’They ought always to pray, and not to faint,’ etc. And on the two who went up into the temple to pray: and of the little children who were presented unto Christ. (HTML)
CCEL Footnote 3550 (In-Text, Margin)
... presented to be touched? To whom? To the Saviour. If to the Saviour, they are brought to be saved. To whom, but to Him “who came to seek and to save what was lost.” How were they lost? As far as concerns them personally, I see that they are without fault, I am seeking for their guiltiness. Whence is it? I listen to the Apostle, “By one man sin entered into the world. By one man,” he says, “sin entered into the world, and death by sin, and so death passed upon all men by him in whom all sinned.”[Romans 5:12] Let then the little children come, let them come: let the Lord be heard. “Suffer little children to come unto Me.” Let the little ones come, let the sick come to the Physician, the lost to their Redeemer: let them come, let no man hinder them. In ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 538, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the same words of the Gospel, John xvi. 8, ‘He will convict the world in respect of sin, and of righteousness, and of judgement.’ (HTML)
CCEL Footnote 4264 (In-Text, Margin)
... this one above all the rest, by which it comes to pass that the rest are not loosed, so long as proud man believes not in an Humbled God? For so it is written; “God resisteth the proud, but giveth grace unto the humble.” Now this grace of God is a gift of God. But the greatest gift is the Holy Ghost Himself; and therefore is it called grace. For forasmuch “as all had sinned, and needed the glory of God; because by one man sin entered into the world, and death by his sin in whom all have sinned;”[Romans 5:12] therefore is it grace because given gratuitously. And therefore is it given gratuitously, because it is not rendered as a reward after a strict scrutiny of deserts, but given as a gift after the pardon of sins.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 187, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VII. 19–24. (HTML)
CCEL Footnote 588 (In-Text, Margin)
... worked cures and healing. For circumcision was commanded to be applied on the eighth day: and what is circumcision but the spoiling of the flesh? This circumcision, then, signified the removal of carnal lusts from the heart. Therefore not without cause was it given, and ordered to be made in that member; since by that member the creature of mortal kind is procreated. By one man came death, just as by one man the resurrection of the dead; and by one man sin entered into the world, and death by sin.[Romans 5:12] Therefore every man is born with a foreskin, because every man is born with the vice of propagation; and God cleanses not, either from the vice with which we are born, or from the vices which we add thereto by ill living, except by the stony knife, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 274, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 977 (In-Text, Margin)
... express also our opinion of what is meant by one four days dead. For as in the former case of the blind man we understand in a way the human race, so in the case of this dead man many perhaps are also to be understood; for one thing may be signified by different figures. When a man is born, he is born already in a state of death; for he inherits sin from Adam. Hence the apostle says: “By one man sin entered into the world, and death by sin; and so that passed upon all men, wherein all have sinned.”[Romans 5:12] Here you have one day of death because man inherits it from the seed stock of death. Thereafter he grows, and begins to approach the years of reason that he may know the law of nature, which every one has had implanted in his heart: What thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 82, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 774 (In-Text, Margin)
... in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:” that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats. Not that there was sin, I say not in the Word of God, but not even in that Holy Soul and Mind of a Man, which the Word and Wisdom of God had so joined to Himself as to be One Person. Nay, nor even in His very Body was any sin, but the likeness of sinful flesh there was in the Lord; because death is not but by sin,[Romans 5:12] and surely that Body was mortal. For had It not been mortal, It had not died; had It not died, It had not risen again; had It not risen again, It had not showed us an example of eternal life. So then death, which is caused by sin, is called sin; as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 193, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LI (HTML)
CCEL Footnote 1834 (In-Text, Margin)
... is no husband that, because he is an husband, is not subject to death, or that is subject to death for any other reason but because of sin. For even the Lord was subject to death, but not on account of sin: He took upon Him our punishment, and so looseth our guilt. With reason then, “In Adam all die, but in Christ shall all be made alive.” For, “Through one man,” saith the Apostle, “sin hath entered into this world, and through sin death, and so hath passed unto all men, in that all have sinned.”[Romans 5:12] Definite is the sentence: “In Adam,” he saith, “all have sinned.” Alone then could such an infant be innocent, as hath not been born of the work of Adam.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 443, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XC (HTML)
CCEL Footnote 4250 (In-Text, Margin)
... but if they live beyond this, their existence is laborious through multiplied sorrows. Yet many even below the age of seventy experience an old age the most infirm and wretched: and old men have often been found to be wonderfully vigorous even beyond eighty years. It is therefore better to search for some spiritual meaning in these numbers. For the anger of God is not greater on the sins of Adam (through whom alone “sin entered into the world, and death by sin, and so death passed upon all men”),[Romans 5:12] because they live a much shorter time than the men of old; since even the length of their days is ridiculed in the comparison of a thousand years to yesterday that is past, and to three hours: especially since at the very time when they provoked the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 171, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 6:14-17 (HTML)
CCEL Footnote 503 (In-Text, Margin)
... universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, “All flesh had corrupted his way” (Gen. vi. 12.); and again, “In intolerable corruption” (Ex. xviii. 18.); and again, “Men corrupted in mind.” (2 Tim. iii. 8.) Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin;[Romans 5:12] but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to “the worm that dieth not.” For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 538, footnote 2 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... of sorrow but of joy, and that He Who dies for us is alive. For He does not derive His being from those things which are not, but from the Father. It is truly a subject of joy, that we can see the signs of victory against death, even our own incorruptibility, through the body of the Lord. For since He rose gloriously, it is clear that the resurrection of all of us will take place; and since His body remained without corruption, there can be no doubt regarding our incorruption. For as by one man[Romans 5:12], as saith Paul (and it is the truth), sin passed upon all men, so by the resurrection of our Lord Jesus Christ, we shall all rise. ‘For,’ he says, ‘this corruptible must put on incorruption, and this mortal must put on immortality.’ Now this came to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 89, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1598 (In-Text, Margin)
... the very centre of the earth. It is not my word, but it is a prophet who hath said, Thou hast wrought salvation in the midst of the earth. He stretched forth human hands, who by His spiritual hands had established the heaven; and they were fastened with nails, that His manhood, which here the sins of men, having been nailed to the tree, and having died, sin might die with it, and we might rise again in righteousness. For since by one man came death, by One Man came also life[Romans 5:12]; by One Man, the Saviour, dying of His own accord: for remember what He said, I have power to lay down My life, and I have power to take it again.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 300, footnote 13 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Sozopolitans. (HTML)
CCEL Footnote 3182 (In-Text, Margin)
... besmirch the purity of our life, He rejected as unworthy of His unsullied Godhead. It is on this account that He is said to have been “made in the likeness of flesh of sin;” not, as these men hold, in likeness of flesh, but of flesh of sin. It follows that He took our flesh with its natural afflictions, but “did no sin.” Just as the death which is in the flesh, transmitted to us through Adam, was swallowed up by the Godhead, so was the sin taken away by the righteousness which is in Christ Jesus,[Romans 5:12] so that in the resurrection we receive back the flesh neither liable to death nor subject to sin.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 72b, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning the fact that the divinity of the Word remained inseparable from the soul and the body, even at our Lord's death, and that His subsistence continued one. (HTML)
Since our Lord Jesus Christ was without sin (for He committed no sin, He Who took away the sin of the world, nor was there any deceit found in His mouth) He was not subject to death, since death came into the world through sin[Romans 5:12]. He dies, therefore, because He took on Himself death on our behalf, and He makes Himself an offering to the Father for our sakes. For we had sinned against Him, and it was meet that He should receive the ransom for us, and that we should thus be delivered from the condemnation. God forbid that the blood of the Lord should have been offered to the tyrant. Wherefore death ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 175, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1487 (In-Text, Margin)
6. Therefore, in accordance with nature, excessive grief must not be yielded to, lest we should seem either to claim for ourselves either an exceptional superiority of nature, or to reject the common lot. For death is alike to all, without difference for the poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all;[Romans 5:12] that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ “is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 425, footnote 8 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter VII. Of the main purpose of God and His daily Providence. (HTML)
... hand every day, which, while it “willeth all men to be saved and to come to the knowledge of the truth,” calleth all without any exception, saying: “Come unto Me, all ye that labour and are heavy laden, and I will refresh you.” But if He calls not all generally but only some, it follows that not all are heavy laden either with original or actual sin, and that this saying is not a true one: “For all have sinned and come short of the glory of God;” nor can we believe that “death passed on all men.”[Romans 5:12] And so far do all who perish, perish against the will of God, that God cannot be said to have made death, as Scripture itself testifies: “For God made not death, neither rejoiceth in the destruction of the living.” And hence it comes that for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 402, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Death and the Latter Times. (HTML)
CCEL Footnote 1165 (In-Text, Margin)
... The upright and righteous and good and wise fear not nor tremble at death, because of the great hope that is before them. And they at every time are mindful of death, their exodus, and of the last day in which the children of Adam shall be judged. They know that by the sentence of judgment death has held sway, because Adam transgressed the commandment; as the Apostle said:— Death ruled from Adam unto Moses even over those who sinned not, so that also upon all the children of Adam it passed,[Romans 5:12] even as it passed upon Adam. And how did death rule from Adam unto Moses? Clearly, when God laid down the commandment for Adam, He warned him, and said:— On the day that thou shalt eat of the tree of the knowledge of good and evil, thou shalt die ...