Early Church Fathers Scripture Index : Texts
Romans 6:6
There are 30 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 395, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2562 (In-Text, Margin)
... peregrinos, abstinete vos a carnalibus desideriis, quæ militant adversus animam, conversationem vestram inter gentes habentes bonam: quoniam sic est voluntas Dei, ut bene facientes obmutescere faciatis imprudentium hominum ignorantiam; quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed ut servi Dei.” Similiter etiam scribit Paulus in Epistola ad Romanos: “Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati,”[Romans 6:6] usque ad illud: “Neque exhibete membra vestra, arma injustitiæ peccato.” Atque adeo cure in hunc locum devenerim, videor mihi non esse prætermissurus, quirt notem, quod eumdem Deum per legem et prophetas et Evangelium prædicet Apostolus. Illud enim: ...
Ante-Nicene Fathers, Volume 2, page 418, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter VII.—The Blessedness of the Martyr. (HTML)
To the multitude, then, this vain labour is desirable. But to us the apostle says, “Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.”[Romans 6:6] Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? “For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with ...
Ante-Nicene Fathers, Volume 2, page 526, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son. (HTML)
For “to bring themselves into captivity,” and to slay themselves, putting to death “the old man, who is through lusts corrupt,” and raising the new man from death, “from the old conversation,” by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[Romans 6:6-7]
Ante-Nicene Fathers, Volume 3, page 580, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
St. Paul, All Through, Promises Eternal Life to the Body. (HTML)
CCEL Footnote 7602 (In-Text, Margin)
For that must be living after the world, which, as the old man, he declares to be “crucified with Christ,”[Romans 6:6] not as a bodily structure, but as moral behaviour. Besides, if we do not understand it in this sense, it is not our bodily frame which has been transfixed (at all events), nor has our flesh endured the cross of Christ; but the sense is that which he has subjoined, “that the body of sin might be made void,” by an amendment of life, not by a destruction of the substance, as he goes on to say, “that henceforth we should not serve sin;” and that ...
Ante-Nicene Fathers, Volume 3, page 580, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
St. Paul, All Through, Promises Eternal Life to the Body. (HTML)
CCEL Footnote 7603 (In-Text, Margin)
For that must be living after the world, which, as the old man, he declares to be “crucified with Christ,” not as a bodily structure, but as moral behaviour. Besides, if we do not understand it in this sense, it is not our bodily frame which has been transfixed (at all events), nor has our flesh endured the cross of Christ; but the sense is that which he has subjoined, “that the body of sin might be made void,”[Romans 6:6] by an amendment of life, not by a destruction of the substance, as he goes on to say, “that henceforth we should not serve sin;” and that we should believe ourselves to be “dead with Christ,” in such a manner as that “we shall also live with Him.” On the same principle he says: “Likewise ...
Ante-Nicene Fathers, Volume 3, page 580, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
St. Paul, All Through, Promises Eternal Life to the Body. (HTML)
CCEL Footnote 7604 (In-Text, Margin)
... which, as the old man, he declares to be “crucified with Christ,” not as a bodily structure, but as moral behaviour. Besides, if we do not understand it in this sense, it is not our bodily frame which has been transfixed (at all events), nor has our flesh endured the cross of Christ; but the sense is that which he has subjoined, “that the body of sin might be made void,” by an amendment of life, not by a destruction of the substance, as he goes on to say, “that henceforth we should not serve sin;”[Romans 6:6] and that we should believe ourselves to be “dead with Christ,” in such a manner as that “we shall also live with Him.” On the same principle he says: “Likewise reckon ye also yourselves to be dead indeed.” To what? To the flesh? No, but “unto sin.” ...
Ante-Nicene Fathers, Volume 4, page 93, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Consistency of the Apostle in His Other Epistles. (HTML)
CCEL Footnote 890 (In-Text, Margin)
... we shall be (in that) of (His) resurrection too; knowing this, that our old man hath been crucified together with Him. But if we died with Christ, we believe that we shall live, too, with Him; knowing that Christ, having been raised from the dead, no more dieth, (that) death no more hath domination over Him. For in that He died to sin, He died once for all; but in that He liveth, to God He liveth. Thus, too, repute ye yourselves dead indeed to sin, but living to God through Christ Jesus.”[Romans 6:1-11] Therefore, Christ being once for all dead, none who, subsequently to Christ, has died, can live again to sin, and especially to so heinous a sin. Else, if fornication and adultery may by possibility be anew admissible, Christ withal will be able ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 304, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1742 (In-Text, Margin)
... love God and our neighbour; “for faith worketh by love,” and “the just shall live by his faith;” “and hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” According to this faith and hope and love, by which we have begun to be “under grace,” we are already dead together with Christ, and buried together with Him by baptism into death; as the apostle hath said, “Our old man is crucified with Him;”[Romans 6:6] and we have risen with Him, for “He hath raised us up together, and made us sit with Him in heavenly places.” Whence also he gives this exhortation: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 311, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1803 (In-Text, Margin)
... which are upon the earth are mortified, such as fornication, uncleanness, luxury, avarice, etc., of which the apostle says in another passage: “If ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Hence also he says of himself: “The world is crucified unto me, and I unto the world.” And again: “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.”[Romans 6:6] The period during which our labours tend to the weakening and destruction of the body of sin, during which the outward man is perishing, that the inward man may be renewed day by day,—that is the period of the cross.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 64, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist. (HTML)
... turned into a serpent, signified Christ Himself made obedient unto death, even the death of the cross. Whence it is said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life;” just as by gazing on that serpent which was lifted up in the wilderness, they did not perish by the bites of the serpents. For “our old man is crucified with Him, that the body of sin might be destroyed.”[Romans 6:6] For by the serpent death is understood, which was wrought by the serpent in paradise, the mode of speech expressing the effect by the efficient. Therefore the rod passed into the serpent, Christ into death; and the serpent again into the rod, whole ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 72, footnote 14 (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 One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin;” since by the crucifixion of the inner man are understood the pains of repentance, and a certain wholesome agony of self-control, by which death the death of ungodliness is destroyed, and in which death God has left us. And so the body of sin is destroyed through such a cross, that now we should not yield our members as instruments of unrighteousness unto sin.[Romans 6:6] Because, if even the inner man certainly is renewed day by day, yet undoubtedly it is old before it is renewed. For that is done inwardly of which the same apostle speaks: “Put off the old man, and put on the new;” which he goes on to explain by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 254, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
In Baptism, Which is the Similitude of the Death and Resurrection of Christ, All, Both Infants and Adults, Die to Sin that They May Walk in Newness of Life. (HTML)
CCEL Footnote 1178 (In-Text, Margin)
... it. For he has brought in the death of Christ in such a way as to imply that Christ Himself also died to sin. To what sin did He die if not to the flesh, in which there was not sin, but the likeness of sin, and which was therefore called by the name of sin? To those who are baptized into the death of Christ, then,—and this class includes not adults only, but infants as well,—he says: “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”[Romans 6:1-11]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 208, footnote 3 (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 abhors Moses for the awful curse he has pronounced upon Christ. Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages. (HTML)
CCEL Footnote 529 (In-Text, Margin)
... body was derived from Adam, for His mother the Virgin Mary was a child of Adam. But God said in Paradise, "On the day that ye eat, ye shall surely die." This is the curse which hung on the tree. A man may deny that Christ was cursed who denies that He died. But the man who believes that Christ died, and acknowledges that death is the fruit of sin, and is itself called sin, will understand who it is that is cursed by Moses, when he hears the apostle saying "For our old man is crucified with Him."[Romans 6:6] The apostle boldly says of Christ, "He was made a curse for us;" for he could also venture to say, "He died for all." "He died," and "He was cursed," are the same. Death is the effect of the curse; and all sin is cursed, whether it means the action ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 211, 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 abhors Moses for the awful curse he has pronounced upon Christ. Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages. (HTML)
CCEL Footnote 537 (In-Text, Margin)
... in time is removed; but fear the curse of spiritual death, which leads to the eternal torment of both soul and body. Be assured, Cursed is every one that hangeth on a tree is no old wife’s railing, but a prophetical utterance. Christ, by the curse, takes the curse away, as He takes away death by death, and sin by sin. In the words, "Cursed is every one that hangeth on a tree," there is no more blasphemy than in the words of the apostle, "He died," or, "Our old man was crucified along with Him,"[Romans 6:6] or, "By sin He condemned sin," or, "He made Him to be sin for us who knew no sin," and in many similar passages. Confess, then, that when you exclaim against the curse of Christ, you exclaim against His death. If this is not an old wife’s railing on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 38, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
In What Respect the Pelagians Regarded Baptism as Necessary for Infants. (HTML)
CCEL Footnote 417 (In-Text, Margin)
... of a right understanding, the words, as they stand in the passage, ought to be sufficiently explicit: “Except a man be born again, he cannot see the kingdom of God;” and: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” For why should he be born again, unless to be renewed? From what is he to be renewed, if not from some old condition? From what old condition, but that in which “our old man is crucified with Him, that the body of sin might be destroyed?”[Romans 6:6] Or whence comes it to pass that “the image of God” enters not into the kingdom of God, unless it be that the impediment of sin prevents it? However, let us (as we said before) see, as earnestly and diligently as we are able, what is the entire ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 86, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Christ the True Healer. (HTML)
CCEL Footnote 735 (In-Text, Margin)
... the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is justified from sin. Now, if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”[Romans 6:3-11] Now it is plain enough that here by the mystery of the Lord’s death and resurrection is figured the death of our old sinful life, and the rising of the new; and that here is shown forth the abolition of iniquity and the renewal of righteousness. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 249, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
In What Sense Christ is Called 'Sin.' (HTML)
CCEL Footnote 2011 (In-Text, Margin)
... prefigured; but there was no change in the Mediator’s help, who, even previous to His coming in the flesh, all along delivered the ancient members of His body by their faith in His incarnation; and in respect of ourselves too, though we were dead in sins and in the uncircumcision of our flesh, we are quickened together in Christ, in whom we are circumcised with the circumcision not made with the hand, but such as was prefigured by the old manual circumcision, that the body of sin might be done away[Romans 6:6] which was born with us from Adam. The propagation of a condemned origin condemns us, unless we are cleansed by the likeness of sinful flesh, in which He was sent without sin, who nevertheless concerning sin condemned sin, having been made sin for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 16, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VI (HTML)
CCEL Footnote 164 (In-Text, Margin)
... since all times have their revolution in a repetition of those seven days, that peradventure is called the eighth day, which will not have this variety. There is another reason, which may be here not unreasonably accepted, why the judgment should be called the eighth, because it will take place after two generations, one relating to the body, the other to the soul. For from Adam unto Moses the human race lived of the body, that is, according to the flesh: which is called the outward and the old man,[Romans 6:6] and to which the Old Testament was given, that it might prefigure the spiritual things to come by operations, albeit religious, yet carnal. Through this entire season, when men lived according to the body, “death reigned,” as the Apostle saith, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 58, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXII (HTML)
CCEL Footnote 598 (In-Text, Margin)
... own resurrection, the Lord Jesus Christ Himself speaketh. For in the morning on the first day of the week was His resurrection, whereby He was taken up, into eternal life, “Over whom death shall have no more dominion.” Now what follows is spoken in the person of The Crucified. For from the head of this Psalm are the words, which He cried out, whilst hanging on the Cross, sustaining also the person of the old man, whose mortality He bare. For our old man was nailed together with Him to the Cross.[Romans 6:6]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 111, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 1014 (In-Text, Margin)
... body, did He forsake the Head? Whose words then are these but the First Man’s? To show then that He carried about Him a true body of flesh derived from him, He says, “My God, My God why hast Thou forsaken Me?” God had not forsaken Him. If He does not forsake Thee, who believest in Him, could the Father, the Son, and the Holy Ghost, One God, forsake Christ? But He had transferred to Himself the person of the First Man. We know by the words of an Apostle, that “our old man is crucified with Him.”[Romans 6:6] We should not, however, be divested of our old nature, had He not been crucified “in weakness.” For it was to this end that He came that we may be renewed in Him, because it is by aspiration after Him, and by following the example of His suffering, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 309, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 3002 (In-Text, Margin)
... to die, unless God had smitten him. Why then dost thou, O man, rage more than this? Is it little for a man that some time he is to die? Each one of us therefore beareth his punishment: to this punishment they would add that persecute us. This punishment is the smiting of the Lord. For the Lord smote man with the sentence: “What day ye shall have touched it,” He saith, “with death ye shall die.” Out of this death He had taken upon Him flesh, and our old man hath been crucified together with Him.[Romans 6:6] By the voice of that man He hath said these words, “Him whom Thou hast smitten they have themselves persecuted, and upon the pain of My wounds they have added.” Upon what pain of wounds? Upon the pain of sins they have themselves added. For sins He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 318, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3107 (In-Text, Margin)
... said, “As it were a monster I have become unto many, and Thou art a strong Helper.” In His person according to His weakness, not according to His power; according to that whereby He had transformed us into Himself, not according to that wherein He had Himself come down. For He became a monster unto many. And perchance the same was the old age of Him; because on account of its oldness it is not improperly called old age, and the Apostle saith, “Our old man hath been crucified together with Him.”[Romans 6:6] If there was there our old man, old age was there; because old, old age. Nevertheless, because a true saying is, “Renewed as an eagle’s shall be Thy youth;” He rose Himself the third day, promised a resurrection at the end of the world. Already ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3113 (In-Text, Margin)
... seized, except they had first said in their heart, “God hath forsaken Him?” Whence there was that voice on the Cross, “My God, My God, why hast Thou forsaken Me?” So then did God forsake Christ, though “God was in Christ reconciling the world to Himself,” though Christ was also God, out of the Jews indeed according to the flesh, “Who is over all things, God blessed for ever,” —did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him:[Romans 6:6] and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, “Why hast Thou forsaken Me?” Why do these men think Me left alone to their evil? What is, think Me ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 645, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLI (HTML)
CCEL Footnote 5766 (In-Text, Margin)
... every Christian acknowledgeth. For when the day was now sinking towards evening, the Lord upon the Cross “laid down His life to take it again,” did not lose it against His will. Still we too are figured there. For what of Him hung upon the tree, save what He took of us? And how can it be that the Father should leave and abandon His only begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon the Cross, where, as the Apostle saith, “our old man is crucified with Him,”[Romans 6:6] He cried out in the voice of that our “old man,” “Why hast Thou forsaken Me?” That then is the “evening sacrifice,” the Passion of the Lord, the Cross of the Lord, the offering of a salutary Victim, the whole burnt offering acceptable to God. That ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 161, footnote 7 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
First Instruction. (HTML)
CCEL Footnote 502 (In-Text, Margin)
... away, to renew them again unto repentance.” It is called also, baptism: “For as many of you as were baptized into Christ did put on Christ.” It is called also burial: “For we were buried” saith he, “with him, through baptism, into death.” It is called circumcision: “In whom ye were also circumcised, with a circumcision not made with hands, in the putting off of the body of the sins of the flesh.” It is called a cross: “Our old man was crucified with him that the body of sin might be done away.”[Romans 6:6] It is also possible to speak of other names besides these, but in order that we should not spend our whole time over the names of this free gift, come, return to the first name, and let us finish our discourse by declaring its meaning; but in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 418, 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 XII on Rom. vi. 19. (HTML)
CCEL Footnote 1373 (In-Text, Margin)
He keeps continually upon this point, and that with great exactness, since he feels quite sure of the proof grounded on it: and in the husband’s place he puts the Law, but in the woman’s, all believers. Then he adds the conclusion in such way, that it does not tally with the premiss; for what the context would require would be, “and so, my brethren, the Law doth not rule over you, for it is dead.”[Romans 6:6] But he does not say so, but only in the premiss hinted it, and in the inference, afterwards, to prevent what he says being distasteful, he brings the woman in as dead by saying,
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 224, footnote 18 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2867 (In-Text, Margin)
... beauty of the Lord, nor has visited His temple, or rather, become the temple of God, and the habitation of Christ in the Spirit? Who is the man who has never recognized the correlation and distinction between figures and the truth, so that by withdrawing from the former and cleaving to the latter, and by thus escaping from the oldness of the letter and serving the newness of the spirit, he may clean pass over to grace from the law, which finds its spiritual fulfilment in the dissolution of the body.[Romans 6:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 22, footnote 7 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Reply to the suggested objection that we are baptized “into water.” Also concerning baptism. (HTML)
CCEL Footnote 1018 (In-Text, Margin)
... is one, and one the resurrection of the dead, whereof baptism is a type. For this cause the Lord, who is the Dispenser of our life, gave us the covenant of baptism, containing a type of life and death, for the water fulfils the image of death, and the Spirit gives us the earnest of life. Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin,[Romans 6:6] that it may never bear fruit unto death; on the other hand, our living unto the Spirit, and having our fruit in holiness; the water receiving the body as in a tomb figures death, while the Spirit pours in the quickening power, renewing our souls ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 85, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter XVIII. In the narration of that event already mentioned, and especially of the sacrifice offered by Nehemiah, is typified the Holy Spirit and Christian baptism. The sacrifice of Moses and Elijah and the history of Noah are also referred to the same. (HTML)
... art that victim. Contemplate in silence each single point. The breath of the Holy Spirit descends on thee, He seems to burn thee when He consumes thy sins. The sacrifice which was consumed in the time of Moses was a sacrifice for sin, wherefore Moses said, as is written in the book of the Maccabees: “Because the sacrifice for sin was not to be eaten, it was consumed.” Does it not seem to be consumed for thee when in the sacrament of baptism the whole outer man perishes? “Our old man is crucified,”[Romans 6:6] the Apostle exclaims. Herein, as the example of the fathers teaches us, the Egyptian is swallowed up—the Hebrew arises renewed by the Holy Spirit, as he also crossed the Red Sea dryshod—where our fathers were baptized in the cloud and in the sea.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 346, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book II. (HTML)
Chapter II. A passage quoted by the heretics against repentance is explained in two ways, the first being that Heb. vi. 4 refers to the impossibility of being baptized again; the second, that what is impossible with man is possible with God. (HTML)
9. This, too, is plain, that in him who is baptized the Son of God is crucified, for our flesh could not do away sin unless it were crucified in Jesus Christ. And then it is written that: “All we who were baptized into Jesus Christ were baptized into His death.” And farther on: “If we have been planted in the likeness of His death, we shall be also in the likeness of His resurrection, knowing that our old man was fastened with Him to His cross.”[Romans 6:5-6] And to the Colossians he says: “Buried with Him by baptism, wherein ye also rose again with Him.” Which was written to the intent that we should believe that He is crucified in us, that our sins may be purged through Him, that He, Who alone can forgive sins, may nail to His ...