Early Church Fathers Scripture Index : Texts
Romans 5:13
There are 11 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 2, page 410, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter III.—The True Excellence of Man. (HTML)
... Thessalian figment, compounded of a rational and irrational part, of soul and body. Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if “by the law is the knowledge of sin,” as those allege who disparage the law, and “till the law sin was in the world;”[Romans 5:13] yet “without the law sin was dead,” we oppose them. For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. “For the law is not made for the just ...
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]
Ante-Nicene Fathers, Volume 9, page 332, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
That the Logos Present in Us is Not Responsible for Our Sins. (HTML)
... evil, also, was made through the Logos, taking the Logos, now be it well noted, in the sense of that reason which is in every one, as thus brought into being by the reason which was from the beginning. The Apostle says: “Without the law sin was dead,” and adds, “But when the commandment came sin revived,” and so teaches generally about sin that it has no power before the law and the commandment (but the Logos is, in a sense, law and commandment), and there would be no sin were there no law, for,[Romans 5:13] “sin is not imputed where there is no law.” And, again, there would be no sin but for the Logos, for “if I had not come and spoken unto them,” Christ says, “they had not had sin.” For every excuse is taken away from one who wants to make excuse for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 19, footnote 7 (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 Law Could Not Take Away Sin. (HTML)
CCEL Footnote 247 (In-Text, Margin)
Observe also what follows. Having said, “In which all have sinned,” he at once added, “For until the law, sin was in the world.”[Romans 5:13] This means that sin could not be taken away even by the law, which entered that sin might the more abound, whether it be the law of nature, under which every man when arrived at years of discretion only proceeds to add his own sins to original sin, or that very law which Moses gave to the people. “For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 19, footnote 10 (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 Law Could Not Take Away Sin. (HTML)
CCEL Footnote 250 (In-Text, Margin)
... might the more abound, whether it be the law of nature, under which every man when arrived at years of discretion only proceeds to add his own sins to original sin, or that very law which Moses gave to the people. “For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith in Jesus Christ might be given to them that believe. But sin is not imputed where there is no law.”[Romans 5:13] Now what means the phrase “ is not imputed, ” but “ is ignored, ” or “ is not reckoned as sin? ” Although the Lord God does not Himself regard it as if it had never been, since it is written: “As many as have sinned without law ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 94, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Passage in Corinthians. (HTML)
CCEL Footnote 814 (In-Text, Margin)
... law of faith whereby the just man lives? Who can possibly entertain so absurd an opinion as to suppose that “the ministration of death, written and engraven in stones,” is not said equally of all the ten commandments, but only of the solitary one touching the Sabbath-day? In which class do we place that which is thus spoken of: “The law worketh wrath: for where no law is, there is no transgression?” and again thus: “Until the law sin was in the world: but sin is not imputed when there is no law?”[Romans 5:13] and also that which we have already so often quoted: “By the law is the knowledge of sin?” and especially the passage in which the apostle has more clearly expressed the question of which we are treating: “I had not known lust, except the law had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 301, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Reign of Death, What It Is; The Figure of the Future Adam; How All Men are Justified Through Christ. (HTML)
CCEL Footnote 2289 (In-Text, Margin)
But what else is meant even by the apostle’s subsequent words? For after he had said the above, he added, “For until the law sin was in the world,”[Romans 5:13] as much as to say that not even the law was able to take away sin. “But sin,” adds he, “was not imputed when there was no law.” It existed then, but was not imputed, for it was not set forth so that it might be imputed. It is on the same principle, indeed, that he says in another passage: “By the law is the knowledge of sin.” “Nevertheless,” says he, “death reigned from Adam to Moses;” that is, as he had already expressed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 301, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Reign of Death, What It Is; The Figure of the Future Adam; How All Men are Justified Through Christ. (HTML)
CCEL Footnote 2290 (In-Text, Margin)
But what else is meant even by the apostle’s subsequent words? For after he had said the above, he added, “For until the law sin was in the world,” as much as to say that not even the law was able to take away sin. “But sin,” adds he, “was not imputed when there was no law.”[Romans 5:13] It existed then, but was not imputed, for it was not set forth so that it might be imputed. It is on the same principle, indeed, that he says in another passage: “By the law is the knowledge of sin.” “Nevertheless,” says he, “death reigned from Adam to Moses;” that is, as he had already expressed it, “until the law.” Not that there was no sin after Moses, but ...
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 11, page 364, footnote 1 (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 V on Rom. i. 28. (HTML)
CCEL Footnote 1239 (In-Text, Margin)
... the Law,” that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more. Then he adds another reason again, and so farther contends for what has been said.[Romans 5:13]