Early Church Fathers Scripture Index : Texts
Romans 7:7
There are 27 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 395, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2564 (In-Text, Margin)
... devenerim, videor mihi non esse prætermissurus, quirt notem, quod eumdem Deum per legem et prophetas et Evangelium prædicet Apostolus. Illud enim: “Non concupisces,” quod scriptum est in Evangelio, legi attribuit in Epistola ad Romanos, sciens esse unum eum, qui prædicavit per legem et prophetas, Patrem, et qui per ipsum est annuntiatus. Dicit enim: “Quid dicemus? Lex estne peccatum? Absit. Sed peccatum non cognovi, nisi per legem. Concupiscentiam enim non cognovissem, nisi lex diceret: Non concupisces.”[Romans 7:7] Quod si ii, qui sunt diversæ sententiæ, repugnantes, existiment Paulum verba sua dirigentem adversus Creatorem, dixisse ea, quæ deinceps sequuntur: “Novi enim, quod non habitat in me, hoc est, in came mea, bonum;” legant æ, quæ prius dicta sunt; et ...
Ante-Nicene Fathers, Volume 3, page 458, footnote 25 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand. (HTML)
... dead to the law.” It may be contended that Christ’s body is indeed a body, but not exactly flesh. Now, whatever may be the substance, since he mentions “the body of Christ,” whom he immediately after states to have been “raised from the dead,” none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death. But, behold, he bears testimony to the law, and excuses it on the ground of sin: “What shall we say, therefore? Is the law sin? God forbid.”[Romans 7:7] Fie on you, Marcion. “God forbid!” (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law. But how high an encomium of the law (do we obtain) from this fact, that by it there ...
Ante-Nicene Fathers, Volume 3, page 458, footnote 26 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand. (HTML)
... Christ,” whom he immediately after states to have been “raised from the dead,” none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death. But, behold, he bears testimony to the law, and excuses it on the ground of sin: “What shall we say, therefore? Is the law sin? God forbid.” Fie on you, Marcion. “God forbid!” (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law.[Romans 7:7] But how high an encomium of the law (do we obtain) from this fact, that by it there comes to light the latent presence of sin! It was not the law, therefore, which led me astray, but “sin, taking occasion by the commandment.” Why then do you, (O ...
Ante-Nicene Fathers, Volume 6, page 371, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... considered to exempt a person from accusation. Because one cannot lust after those things from which he is not restrained, and even if he lusted after them, he would not be blamed. For lust is not directed to things which are before us, and subject to our power, but to those which are before us, and not in our power. For how should one care for a thing which is neither forbidden nor necessary to him? And for this reason it is said, “I had not known lust, except the law had said, Thou shalt not covet.”[Romans 7:7] For when (our first parents) heard, “Of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die,” then they conceived lust, and gathered it. Therefore was it said, I had not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 162, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
There is a Kind of Hidden Wedlock in the Inner Man. Unlawful Pleasures of the Thoughts. (HTML)
... while yet there is no determination that the bad actions are to be done, but only that they are retained with pleasure in remembrance, the woman as it were can be condemned without the man. Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator.[Romans 7:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 381, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 7 (HTML)
CCEL Footnote 1824 (In-Text, Margin)
... any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, (“For through the Law is the knowledge of sin,” and, “Lust,” saith he, “I knew not, unless the Law should say, Thou shalt not lust after,”[Romans 7:7] and yet are overcome by their assault, because they live under the Law, whereby what is good is commanded, but not also given: they live not under Grace, which gives through the Holy Spirit what is commanded through the Law: unto these the Law ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 217, footnote 4 (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 rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)
CCEL Footnote 562 (In-Text, Margin)
... his meaning, in case any should not understand: "What shall we say then? Is the law sin? God forbid. For I had not known sin but by the law. For I had not known lust unless the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, deceived me, and by it slew me. Therefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, wrought death in me by that which is good."[Romans 7:7-13] She at whom thou scoffest knows what this means; for she asks earnestly, and seeks humbly, and knocks meekly. She sees that no fault is found with the law, when it is said, "The letter killeth, but the spirit giveth life," any more than with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 250, footnote 8 (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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 717 (In-Text, Margin)
... anger it is written, "Mine eyes troubled because of anger;" and again, "Better is he that conquers his anger, than he that taketh a city." Against hard words, "The stroke of a whip maketh a wound; but the stroke of the tongue breaketh the bones." Against adultery in the heart, "Thou shall not covet thy neighbor’s wife." It is not, "Thou shall not commit adultery;" but, "Thou shall not covet." The apostle, in quoting this, says: "I had not known lust, unless the law had said, Thou shalt not covet."[Romans 7:7] Regarding patience in not offering resistance, a man is praised who "giveth his cheek to him that smiteth him, and who is filled full with reproach." Of love to enemies it is said: "If thine enemy hunger, feed him; if he thirst, give him drink." ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 85, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Teaching of Law Without the Life-Giving Spirit is 'The Letter that Killeth.' (HTML)
CCEL Footnote 725 (In-Text, Margin)
... in a literal and carnal sense much that is written in the Song of Solomon, he would minister not to the fruit of a luminous charity, but to the feeling of a libidinous desire. Therefore, the apostle is not to be confined to the limited application just mentioned, when he says, “The letter killeth, but the spirit giveth life;” but this is also (and indeed especially) equivalent to what he says elsewhere in the plainest words: “I had not known lust, except the law had said, Thou shalt not covet;”[Romans 7:7] and again, immediately after: “Sin, taking occasion by the commandment, deceived me, and by it slew me.” Now from this you may see what is meant by “the letter that killeth.” There is, of course, nothing said figuratively which is not to be accepted ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 85, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
What is Proposed to Be Here Treated. (HTML)
CCEL Footnote 728 (In-Text, Margin)
... phrases,—although even in this sense a suitable signification might be obtained from them,—but rather plainly to the law, which forbids whatever is evil. When I shall have proved this, it will more manifestly appear that to lead a holy life is the gift of God,—not only because God has given a free-will to man, without which there is no living ill or well; nor only because He has given him a commandment to teach him how he ought to live; but because through the Holy Ghost He sheds love abroad in the hearts[Romans 7:7] of those whom he foreknew, in order to predestinate them; whom He predestinated, that He might call them; whom He called, that he might justify them; and whom he justified, that He might glorify them. When this point also shall be cleared, you will, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 88, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
In What Respect the Pelagians Acknowledge God as the Author of Our Justification. (HTML)
CCEL Footnote 756 (In-Text, Margin)
... say that none are justified by that law, which contains many precepts, under the figure of the ancient sacraments, and among them that circumcision of the flesh itself, which infants were commanded to receive on the eighth day after birth; he immediately adds what law he meant, and says, “For by the law is the knowledge of sin.” He refers then to that law of which he afterwards declares, “I had not known sin but by the law; for I had not known lust except the law had said, Thou shalt not covet.”[Romans 7:7] For what means this but that “by the law comes the knowledge of sin?”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 92, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law of Works and the Law of Faith. (HTML)
CCEL Footnote 797 (In-Text, Margin)
... that that law by which no man is justified, entered in that the offence might abound, and yet in order to save it from the aspersions of the ignorant and the accusations of the impious, he defends this very law in such words as these: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin but by the law: for I had not known concupiscence, except the law had said, Thou shall not covet. But sin, taking occasion, wrought, by the commandment, in me all manner of concupiscence.”[Romans 7:7-8] He says also: “The law indeed is holy, and the commandment is holy, and just, and good; but sin, that it might appear sin, worked death in me by that which is good.” It is therefore the very letter that kills which says, “Thou shalt not covet,” and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 93, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
How the Decalogue Kills, If Grace Be Not Present. (HTML)
CCEL Footnote 810 (In-Text, Margin)
... would any one say that the Christian ought not to keep? Is it possible to contend that it is not the law which was written on those two tables that the apostle describes as “the letter that killeth,” but the law of circumcision and the other sacred rites which are now abolished? But then how can we think so, when in the law occurs this precept, “Thou shall not covet,” by which very commandment, notwithstanding its being holy, just, and good, “sin,” says the apostle, “deceived me, and by it slew me?”[Romans 7:7-12] What else can this be than “the letter” that “killeth”?
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 94, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Passage in Corinthians. (HTML)
CCEL Footnote 816 (In-Text, Margin)
... 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?” 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 said, Thou shalt not covet?”[Romans 7:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 94, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Passage in Romans. (HTML)
CCEL Footnote 819 (In-Text, Margin)
... dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? The grace of God, through Jesus Christ out Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin.”[Romans 7:7-25]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 192, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. Pelagius Acknowledges the Doctrine of Grace in Deceptive Terms. (HTML)
CCEL Footnote 1659 (In-Text, Margin)
... not make void the grace of God: for if righteousness come by the law, then Christ is dead in vain.” Therefore it is not “the letter that killeth, but the life-giving spirit.” For the knowledge of the law, without the grace of the Spirit, produces all kinds of concupiscence in man; for, as the apostle says, “I had not known sin but by the law: I had not known lust, unless the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.”[Romans 7:7-8] By saying this, however, he blames not the law; he rather praises it, for he says afterwards: “The law indeed is holy, and the commandment holy, and just, and good.” And he goes on to ask: “Was then that which is good made death unto me? God forbid. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 192, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. (HTML)
CCEL Footnote 1668 (In-Text, Margin)
This grace is not dying nature, nor the slaying letter, but the vivifying spirit; for already did he possess nature with freedom of will, because he said: “To will is present with me.” Nature, however, in a healthy condition and without a flaw, he did not possess, for he said: “I know that in me (that is, in my flesh) dwelleth nothing good.” Already had he the knowledge of God’s holy law, for he said: “I had not known sin but through the law;”[Romans 7:7] yet for all that, he did not possess strength and power to practise and fulfil righteousness, for he complained: “What I would, that do I not; but what I hate, that do I.” And again, “How to accomplish that which is good I find not.” Therefore it is not from the liberty of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 219, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
The Law One Thing, Grace Another. The Utility of the Law. (HTML)
CCEL Footnote 1794 (In-Text, Margin)
Hence, then, it is clear that he acknowledges that grace whereby God points out and reveals to us what we are bound to do; but not that whereby He endows and assists us to act, since the knowledge of the law, unless it be accompanied by the assistance of grace, rather avails for producing the transgression of the commandment. “Where there is no law,” says the apostle, “there is no transgression;” and again: “I had not known lust except the law had said, Thou shalt not covet.”[Romans 7:7] Therefore so far are the law and grace from being the same thing, that the law is not only unprofitable, but it is absolutely prejudicial, unless grace assists it; and the utility of the law may be shown by this, that it obliges all whom it proves guilty of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 381, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
The Fifth Calumny,—That It is Said that Paul and the Rest of the Apostles Were Polluted by Lust. (HTML)
CCEL Footnote 2565 (In-Text, Margin)
... increased it, and that grace takes it away; since the law knew how to command, to which command weakness gives way, while grace knows to assist, whereby love is infused. And lest any one, on account of these testimonies, should reproach the law, and contend that it is evil, the apostle, seeing what might occur to those who ill understand it, himself proposed to himself the same question. “What shall we say, then?” said he. “Is the law sin? Far from it. But I did not know sin except by the law.”[Romans 7:7] He had already said before, “For by the law is the knowledge of sin.” It is not, therefore, the taking away, but the knowledge of sin.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 383, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
How Sin Died, and How It Revived. (HTML)
CCEL Footnote 2567 (In-Text, Margin)
And what he says in that passage of the Epistle to the Romans, “Sin, that it might appear sin, wrought death to me by that which is good,” agrees with the former passages where he said, “But I had not known sin but by the law, for I had not known lust unless the law had said, Thou shalt not covet.”[Romans 7:7] And previously, “By the law is the knowledge of sin,” for he said this also here, “that it might appear sin;” that we might not understand what he had said, “For without law sin was dead,” except in the sense as if it were not, “it lies hidden, it does not appear, it is completely ignored, as if it were buried in I know not what darkness of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 452, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit. (HTML)
CCEL Footnote 3076 (In-Text, Margin)
... we may serve in newness of spirit, and not in the oldness of the letter;” wishing the law to be here understood by “the oldness of the letter,” and what else by “newness of spirit” than grace? Then, that it might not be thought that he had brought any accusation, or suggested any blame, against the law, he immediately takes himself to task with this inquiry: “What shall we say, then? Is the law sin? God forbid.” He then adds the statement: “Nay, I had not known sin but by the law;”[Romans 7:6-7] which is of the same import as the passage above quoted: “By the law is the knowledge of sin.” Then: “For I had not known lust,” he says, “except the law had said, ‘Thou shalt not covet.’ But sin, taking occasion by the commandment, wrought in me ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 453, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit. (HTML)
CCEL Footnote 3080 (In-Text, Margin)
... but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy; and the commandment holy, just, and good. Was, then, that which is good made death unto me? God forbid. But sin, that it might appear sin, worked death in me by that which is good,—in order that the sinner, or the sin, might by the commandment become beyond measure.”[Romans 7:7-13] And to the Galatians he writes: “Knowing that a man is not justified by the works of the law, except through faith in Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 501, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
What Augustin Wrote to Simplicianus, the Successor of Ambrose, Bishop of Milan. (HTML)
CCEL Footnote 3441 (In-Text, Margin)
... I first spoke in the second book of the Retractations; and what I said is as follows: “Of the books, I say, on which, as a bishop, I have laboured, the first two are addressed to Simplicianus, president of the Church of Milan, who succeeded the most blessed Ambrose, concerning divers questions, two of which I gathered into the first book from the Epistle of Paul the Apostle to the Romans. The former of them is about what is written: ‘What shall we say, then? Is the law sin? By no means;’[Romans 7:7] as far as the passage where he says, ‘Who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord.’ And therein I have expounded those words of the apostle: ‘The law is spiritual; but I am carnal,’ and others in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 516, 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 same lesson of the Gospel, John ix., on the giving sight to the man that was born blind. (HTML)
CCEL Footnote 4068 (In-Text, Margin)
... it could not give life, why was it given? He went on and added, “But the Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.” That the promise of illumination, the promise of love by the faith of Jesus Christ might be given to them that believe, that Scripture, that is the Law, hath concluded all under sin. What is, “hath concluded all under sin”? “I had not known concupiscence, except the Law had said, Thou shalt not lust.”[Romans 7:7] What is, “hath concluded all under sin”? Hath made the sinner a transgressor also. For it could not heal the sinner. “It hath concluded all under sin;” but with what hope? The hope of grace, the hope of mercy. Thou hast received the Law: thou didst ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 540, footnote 8 (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, John xvi. 24, ‘Hitherto have ye asked nothing in my name;’ and on the words of Luke x. 17, ‘Lord, even the demons are subject unto us in thy name.’ (HTML)
CCEL Footnote 4285 (In-Text, Margin)
... say, alarmeth; do not make light of this because it is brief; weigh it well, and it is considerable. Look well at what I have said, take what we minister, prove wherefrom we take it. The Law alarmeth him who relieth on himself, Grace assisteth him who trusteth in God. What saith the Law? Many things: and who can enumerate them? I bring forward one small and short precept from it which the Apostle hath brought forward, a very small one; let us see who is sufficient for it. “Thou shalt not lust.”[Romans 7:7] What is this, Brethren? We have heard the Law; if there be no grace, thou hast heard thy punishment. Why dost thou boast to me whosoever thou art that hearing this dost rely upon thyself, why dost thou boast to me of innocence? Why dost thou flatter ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 542, footnote 4 (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, John xvi. 24, ‘Hitherto have ye asked nothing in my name;’ and on the words of Luke x. 17, ‘Lord, even the demons are subject unto us in thy name.’ (HTML)
CCEL Footnote 4298 (In-Text, Margin)
... look at that captive. “He seeth another law in his members resisting the law of his mind, and leading him captive in the law of sin, which is in his members.” Lo, he is bound, lo, he is dragged along, lo, he is led captive, lo, he is subjected. What hath that profited him, “Thou shalt not lust”? He hath heard, “Thou shalt not lust;” that he might know his enemy, not that he might overcome him. “For he had not known concupiscence,” that is, his enemy, “unless the Law had said, Thou shalt not lust.”[Romans 7:7] Now thou hast seen the enemy, fight, deliver thyself, make good thy liberty, let the suggestions of pleasure be kept down, unlawful delight be utterly destroyed. Arm thyself, thou hast the Law, march on, conquer if thou canst. For what good is it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 104, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution. (HTML)
... even as we were taught by the voice of the Lord, in the Name of the Father and of the Son and of the Holy Ghost, acknowledging together with this faith also the dispensation that has been set on foot on behalf of men by the Lord of the creation. For He “being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant,” and being incarnate in the Holy Virgin redeemed us from death “in which we were held,” “sold under sin[Romans 7:7],” giving as the ransom for the deliverance of our souls His precious blood which He poured out by His Cross, and having through Himself made clear for us the path of the resurrection from the dead, shall come in His own time in the glory of the ...