Early Church Fathers Scripture Index : Texts
Romans 8:4
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 395, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2568 (In-Text, Margin)
... inhabitat in me peccatum:” quod “repugnans,” inquit, “legi” Dei et “mentis meæ, captivat me in lege peccati, quæ est in membris meis. Miser ego homo, quis me liberabit de corpore morris hujus?” Et rursus (nunquam enim quovis modo juvando defatigatur) non veretur veluti concludere: “Lex enim spiritus liberavit me a lege peccati et morris:” quoniam “per Filium Dens condemnavit peccaturn in carne, ut justificatio legis impleatur in nobis, qui non secundum carnem ambulamus, seal secundum spiritum.”[Romans 8:2-4] Præterhæc adhuc declarans ea, qum prius dicta sunt, exclamat: “Corpus quidem mortunto propter peccatum:” significans id non esse templum, sed sepulcum animæ. Quando enim sanctificatum fuerit Deo, “Spiritus ejus,” infert, “qui suscitavit Jesum a ...
Ante-Nicene Fathers, Volume 4, page 93, footnote 7 (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 896 (In-Text, Margin)
... for whose sake soever, labouring (as we were) in the law, “God hath sent, through flesh, His own Son, in similitude of flesh of sin; and, because of sin, hath condemned sin in the flesh; in order that the righteousness of the law,” he says, “might be fulfilled in us, who walk not according to flesh, but according to (the) Spirit. For they who walk according to flesh are sensible as to those things which are the flesh’s, and they who (walk) according to (the) Spirit those which (are) the Spirit’s.”[Romans 8:3-5] Moreover, he has affirmed the “sense of the flesh” to be “death;” hence too, “enmity,” and enmity toward God; and that “they who are in the flesh,” that is, in the sense of the flesh, “cannot please God:” and, “If ye live according to ...
Ante-Nicene Fathers, Volume 6, page 373, footnote 2 (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)
... world? And, therefore, O Aglaophon, he says not that this body was death, but the sin which dwells in the body through lust, from which God has delivered him by the coming of Christ. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death;” so that “He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you;” having “condemned sin” which is in the body to its destruction; “that the righteousness of the law”[Romans 8:3-4] of nature which draws us to good, and is in accordance with the commandment, might be kindled and manifested. For the good which “the law” of nature “could not do, in that it was weak,” being overcome by the lust which lies in the body, God gave ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 242, 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 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 677 (In-Text, Margin)
... 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 of Jesus Christ might be given to them that believe." And once more: "What the law could not do, in that it was weak through the flesh, God sent His Son in the likeness of sinful flesh, that by sin He might condemn sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."[Romans 8:3-4] Here we see Christ coming not to destroy the law, but to fulfill it. As the law brought the proud under the guilt of transgression, increasing their sin by commandments which they could not obey, so the righteousness of the same law is fulfilled by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 97, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law; Grace. (HTML)
CCEL Footnote 857 (In-Text, Margin)
... order that the law might be fulfilled. Now it was not through any fault of its own that the law was not fulfilled, but by the fault of the carnal mind; and this fault was to be demonstrated by the law, and healed by grace. “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”[Romans 8:3-4] Accordingly, in the passage which we cited from the prophet, he says, “I will consummate a new covenant with the house of Israel, and with the house of Judah,” —and what means I will consummate but I will fulfil? —“not, according to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 402, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
The Misrepresentation of the Pelagians Concerning the Use of the Old Law. (HTML)
CCEL Footnote 2677 (In-Text, Margin)
... not the hearers of the law,” says the apostle, “are just before God, but the doers of the law shall be justified.” Therefore the law makes hearers of righteousness, grace makes doers. “For what was impossible to the law,” says the same apostle, “in that it was weak through the flesh, God sent His Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not according to the flesh, but according to the Spirit.”[Romans 8:3-4] This is what we say;—let them pray that they may one day understand it, and not dispute so as never to understand it. For it is impossible that the law should be fulfilled by the flesh, that is, by carnal presumption, in which the proud, who are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 511, 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 viii. 31, ‘If ye abide in my word, then are ye truly my disciples,’ etc. (HTML)
CCEL Footnote 4010 (In-Text, Margin)
... Flesh, mortal Flesh; but not flesh of sin. “For God sent His Son in the likeness of flesh of sin, that by sin He might condemn sin in the Flesh.” “For God sent His Son in the likeness of flesh of sin;” in Flesh, but not in flesh of sin; but “in the likeness of flesh of sin.” For what purpose? “That by sin,” of which assuredly there was none in Him, “He might condemn sin in the flesh; that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”[Romans 8:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 539, 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 XXVIII on Rom. xv. 8. (HTML)
CCEL Footnote 1631 (In-Text, Margin)
... once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? he turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free thee from the curse thereof, and set thee entirely at liberty from the dominion of that Law. For it was because thou hadst transgressed the Law, that He fulfilled it, not that thou mightest fulfil it,[Romans 8:4] but that He might confirm to thee the promises made unto the fathers, which the Law had caused to be suspended, by showing thee to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since thou wast cast off. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 378, footnote 4 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)
... that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage.’ And, ‘Since by man came death, by man came also the resurrection of the dead.’ And again, ‘For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the ordinance of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit[Romans 8:3-4].’ And John says, ‘For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.’ And again, the Saviour has spoken in His own person, ‘For judgment am I come into this world, that they who see not might ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 95b, 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 IV (HTML)
Concerning the law of God and the law of sin. (HTML)
... commixture: and through the softness of pleasure and the lust of the body and of the irrational part of the soul, as I said, it leads me astray and induces me to become the servant of sin. But what the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh (for He assumed flesh but not sin) condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh but in the Spirit[Romans 8:3-4]. For the Spirit helpeth our infirmities and affordeth power to the law of our mind, against the law that is in our members. For the verse, we know not what we should pray for as we ought, but the Spirit itself maketh intercession with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 331, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter III. To the argument of the Novatians, that they only deny forgiveness in the case of greater sins, St. Ambrose replies, that this is also an offence against God, Who gave the power to forgive all sins, but that of course a more severe penance must follow in case of graver sins. He points out likewise that this distinction as to the gravity of sins assigns, as it were, severity to God, Whose mercy in the Incarnation is overlooked by the Novatians. (HTML)
12. Interpreting which truth, the Apostle says: “For God, sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us.”[Romans 8:3-4] He does not say “in the likeness of flesh,” for Christ took on Himself the reality not the likeness of flesh; nor does He say in the likeness of sin, for He did no sin, but was made sin for us. Yet He came “in the likeness of sinful flesh;” that is, He took on Him the likeness of sinful flesh, the likeness, because it is written: “He is man, and who shall know Him?” He was man in the ...