Early Church Fathers Scripture Index : Texts
Romans 12:5
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 17, footnote 20 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XLVI.—Let us cleave to the righteous: your strife is pernicious. (HTML)
CCEL Footnote 208 (In-Text, Margin)
... Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?”[Romans 12:5] Remember the words of our Lord Jesus Christ, how He said, “Woe to that man [by whom offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him ...
Ante-Nicene Fathers, Volume 9, page 243, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Let Us Cleave to the Righteous: Your Strife is Pernicious. (HTML)
CCEL Footnote 4251 (In-Text, Margin)
... Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?”[Romans 12:5] Remember the words of our Lord Jesus Christ, how He said, “Woe to that man [by whom offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 184, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
Of the True and Perfect Sacrifice. (HTML)
CCEL Footnote 397 (In-Text, Margin)
... sacrifice of ourselves, he says, “For I say, through the grace of God which is given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us.”[Romans 12:3-6] This is the sacrifice of Christians: we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in the sacrament of the altar, known to the faithful, in which she teaches that she herself is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 442, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 4 (HTML)
CCEL Footnote 2227 (In-Text, Margin)
... continence is better than this good, the purpose of this profession is, not that a catholic widow be any thing more than a member of Christ, but that she have a better place, than a married woman, among the members of Christ. Forsooth the same Apostle says, “For, as in one body we have many members, but all members have not the same course of action; so being many we are one body in Christ, and each members one of another: having gifts diverse according unto the grace, which hath been given unto us.”[Romans 12:4-6]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 521, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
Written in the form of a letter addressed to the Catholics, in which the first portion of the letter which Petilian had written to his adherents is examined and refuted. (HTML)
Chapter 5 (HTML)
... planted, or Apollos the root of those whom he had watered, rather than He who had given them faith in believing; whereas the same Paul says, "I have planted, Apollos watered, but God gave the increase: so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase." Nor was the apostle himself their root, but rather He who says, "I am the vine, ye are the branches." How, too, could he be their head, when he says, that "we, being many, are one body in Christ,"[Romans 12:5] and expressly declares in many passages that Christ Himself is the head of the whole body?
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 617, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 42 (HTML)
... planted, or Apollos the root of those whom he had watered, rather than He who had given them faith in briefing; whereas the same Paul says, ‘I have planted, Apollos watered; but God gave the increase. So that neither is he that planteth anything, neither he that watereth; but God that giveth the increase.’ Nor was the apostle himself their root, but rather He who says, ‘I am the vine, ye are the branches.’ How, too, could he be their head, when he says that ‘we, being many, are one body in Christ,’[Romans 12:5] and expressly declares in many passages that Christ Himself is the Head of the whole body? Wherefore, whether a man receives the sacrament of baptism from a faithful or a faithless minister his whole hope is in Christ, that he fall not under the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 648, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 9 (HTML)
CCEL Footnote 2549 (In-Text, Margin)
42. But in this world no one is righteous by his own righteousness,—that is, as though it were wrought by himself and for himself; but as the apostle says, "According as God hath dealt to every man the measure of faith." But then he goes on to add the following: "For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ."[Romans 12:3-5] And according to this doctrine, no one can be righteous so long as he is separated from the unity of this body. For in the same manner as if a limb be cut off from the body of a living man, it cannot any longer retain the spirit of life; so the man who is cut off from the body of Christ, who is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 175, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIX (HTML)
Part 2 (HTML)
CCEL Footnote 1657 (In-Text, Margin)
... the sake of this life. Not such is the voice of this man. Hear what followeth: “God shall redeem my soul from the hand of hell, when He shall have received me.” He is speaking of this redemption, which Christ now showeth in Himself. For He hath descended into hell, and hath ascended into heaven. What we have seen in the Head we have found in the Body. For what we have believed in the Head, they that have seen, have themselves told us, and by themselves we have seen: “For we are” all “one body.”[Romans 12:5] But are they better that hear, we worse to whom it hath been told? Not so saith The Life Itself, Our Shepherd Himself. For He rebuketh a certain disciple of His, doubting and desiring to handle His scars, and when he had handled the scars and had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 672, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVII (HTML)
CCEL Footnote 5949 (In-Text, Margin)
... too are predestinated and called, and some of them even so as to feed others, to be useful to others also. And what need is there to enumerate many, whom we happen to know, this one and that one? Every one when he thinks can recall to mind how hardened and obstinate some of those whom he knows have been, how they have struggled against the truth; yet now they preach the truth, they have been made morsels of bread. Who is that one Bread? “We being many,” saith the Apostle, “are one Body in Christ;”[Romans 12:5] he saith also, “we being many are one Bread and one Body.” If then the whole Body of Christ is one Bread, the members of Christ are morsels of Bread. Of some that are hard He maketh members of Himself, and useful for feeding others.…Behold, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 102, footnote 3 (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 4:4-7 (HTML)
CCEL Footnote 283 (In-Text, Margin)
love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he saith, there is “one body”; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, “and one Spirit,” showing[Romans 12:5] that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 38, footnote 14 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the word “in,” in as many senses as it bears, is understood of the Spirit. (HTML)
CCEL Footnote 1241 (In-Text, Margin)
... heart, and at another speech uttered by the tongue, so is the Holy Spirit, as when He “beareth witness with our spirit,” and when He “cries in our hearts, Abba, Father,” or when He speaks on our behalf, as it is said, “It is not ye that speak, but the Spirit of our Father which speaketh in you.” Again, the Spirit is conceived of, in relation to the distribution of gifts, as a whole in parts. For we all are “members one of another, having gifts differing according to the grace that is given us.”[Romans 12:5-6] Wherefore “the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you,” but all together complete the Body of Christ in the Unity of the Spirit, and render to one another the needful aid that comes ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 436, footnote 4 (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 XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter V. On perseverance in the line that has been chosen. (HTML)
... swerve from his own line which he has once for all chosen, as he knows that, as the Apostle says, the body of the Church indeed is one, but the members many, and that it has “gifts differing according to the grace which is given us, whether prophecy, according to the proportion of the faith, whether ministry, in ministering, or he that teacheth, in doctrine, or he that exhorteth in exhortation, he that giveth, in simplicity, he that ruleth, with carefulness, he that showeth mercy, with cheerfulness.”[Romans 12:4-8] For no members can claim the offices of other members, because the eyes cannot perform the duties of the hands, nor the nostrils of the ears. And so not all are Apostles, not all prophets, not all doctors, not all have the gifts of healing, not all ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 19, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Anastasius, Bishop of Thessalonica. (HTML)
CCEL Footnote 132 (In-Text, Margin)
... any wrangling what has been rightfully ordained and wisely settled. Let none “seek what is his own, but what is another’s,” as the Apostle says: “Let each one of you please his neighbour for his good unto edifying.” For the cementing of our unity cannot be firm unless we be bound by the bond of love into an inseparable solidity: because “as in one body we have many members, but all the members have not the same office; so we being many are one body in Christ, and all of us members one of another[Romans 12:5].” The connexion of the whole body makes all alike healthy, all alike beautiful: and this connexion requires the unanimity indeed of the whole body, but it especially demands harmony among the priests. And though they have a common dignity, yet they ...