Early Church Fathers Scripture Index : Texts
Romans 14:4
There are 19 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 76, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 725 (In-Text, Margin)
... pitier,’ and ‘abundant in pitiful-heartedness,’ which He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’ And so it will be becoming for ‘the sons of God’ too to be ‘pitiful-hearted’ and ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’ ‘not judging, that we be not judged.’ For ‘to his own lord a man standeth or falleth; who art thou, to judge another’s servant?’[Romans 14:4] ‘Remit, and remission shall be made to thee.’” Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part ...
Ante-Nicene Fathers, Volume 5, page 131, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book IX. (HTML)
The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of the Opinions of Callistus; The Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus' Time. (HTML)
... this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: “Who art thou that judgest another man’s servant?”[Romans 14:4] But he asserted that likewise the parable of the tares is uttered in reference to this one: “Let the tares grow along with the wheat;” or, in other words, let those who in the Church are guilty of sin remain in it. But also he ...
Ante-Nicene Fathers, Volume 5, page 332, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Antonianus About Cornelius and Novatian. (HTML)
CCEL Footnote 2480 (In-Text, Margin)
... the apostle also has said, “Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ;” also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, “Let him that thinketh he standeth, take heed lest he fall;” and in another place he says, “Who art thou that judgest another man’s servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand.”[Romans 14:4] John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the ...
Ante-Nicene Fathers, Volume 5, page 541, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the Gospel according to Luke: “Judge not, that ye be not judged: condemn not, that ye be not condemned.” Of this same subject to the Romans: “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand.”[Romans 14:4] And again: “Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God?” Also in the first Epistle of Paul to ...
Ante-Nicene Fathers, Volume 5, page 661, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise Against the Heretic Novatian. (HTML)
A Treatise Against the Heretic Novatian by an Anonymous Bishop. (HTML)
CCEL Footnote 5385 (In-Text, Margin)
... formerly he was stricken with plagues from heaven, and, turning to Moses and to his brother, said, “Pray to the Lord for me, for I have sinned.” At once the anger of God was suspended from him. And yet thou, O Novatian, judgest and declarest that the lapsed have no hope of peace and mercy, nor inclinest thine ear to the rebuke of the apostle, when he says, “Who art thou, who judgest another man’s servant? To his own master he standeth or falleth. Yea, he shall stand. God is mighty to establish him.”[Romans 14:4] Whence pertinently and needfully the Holy Spirit, in the person of those same lapsed people, rebukes you when He says, “Rejoice not over me, O mine enemy: because if I have fallen, I shall also rise again; and if I shall walk in darkness, the Lord ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 432, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
What is to Be Replied to Those Who Think that Resurrection Pertains Only to Bodies and Not to Souls. (HTML)
CCEL Footnote 1375 (In-Text, Margin)
... the glory of the Father, so we also may walk in newness of life.” So, too, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. ” As to what they say about nothing being able to rise again but what falls, whence they conclude that resurrection pertains to bodies only, and not to souls, because bodies fall, why do they make nothing of the words, “Ye that fear the Lord, wait for His mercy; and go not aside lest ye fall;” and “To his own Master he stands or falls;”[Romans 14:4] and “He that thinketh he standeth, let him take heed lest he fall?” For I fancy this fall that we are to take heed against is a fall of the soul, not of the body. If, then, rising again belongs to things that fall, and souls fall, it must be owned ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 61, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Another Kind of Men Living Together in Cities. Fasts of Three Days. (HTML)
CCEL Footnote 147 (In-Text, Margin)
... thinketh anything to be common, to him it is common." Could he have shown better that it is not in the things we eat, but in the mind, that there is a power able to pollute it, and therefore that even those who are fit to think lightly of these things, and know perfectly that they are not polluted if they take any food in mental superiority, without being gluttons, should still have regard to charity? See what he adds: "For if thy brother be grieved with thy meat, now walkest thou not charitably."[Romans 14:2-21]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 429, footnote 7 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which Augustin proves that it is to no purpose that the Donatists bring forward the authority of Cyprian, bishop and martyr, since it is really more opposed to them than to the Catholics. For that he held that the view of his predecessor Agrippinus, on the subject of baptizing heretics in the Catholic Church when they join its communion, should only be received on condition that peace should be maintained with those who entertained the opposite view, and that the unity of the Church should never be broken by any kind of schism. (HTML)
Chapter 7 (HTML)
10. Wherefore, then, have ye severed yourselves? If there is any sense left in you, you must surely see that you can find no possible answer to these arguments. "We are not left," they say, "so utterly without resource, but that we can still answer, It is our will. ‘Who art thou that judgest another man’s servant? to his own master he standeth or falleth.’"[Romans 14:4] They do not understand that this was said to men who were wishing to judge, not of open facts, but of the hearts of other men. For how does the apostle himself come to say so much about the sins of schisms and heresies? Or how comes that verse in the Psalms, "If of a truth ye love justice, judge uprightly, O ye sons ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 432, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which Augustin proves that it is to no purpose that the Donatists bring forward the authority of Cyprian, bishop and martyr, since it is really more opposed to them than to the Catholics. For that he held that the view of his predecessor Agrippinus, on the subject of baptizing heretics in the Catholic Church when they join its communion, should only be received on condition that peace should be maintained with those who entertained the opposite view, and that the unity of the Church should never be broken by any kind of schism. (HTML)
Chapter 10 (HTML)
... to have it so?" What other answer have any sinful or wicked men to the discourse of truth or justice,—the voluptuous, for instance, the drunkards, adulterers, and those who are impure in any way, thieves, robbers, murderers, plunderers, evil-doers, idolaters,—what other answer can they make when convicted by the voice of truth, except "I choose to do it;" "It is my pleasure so"? And if they have in them a tinge of Christianity, they say further, "Who art thou that judgest another man’s servant?"[Romans 14:4] Yet these have so much more remains of modesty, that when, in accordance with divine and human law, they meet with punishment for their abandoned life and deeds, they do not style themselves martyrs; while the Donatists wish at once to lead a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 486, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
God Not Only Foreknows that Men Will Be Good, But Himself Makes Them So. (HTML)
CCEL Footnote 3367 (In-Text, Margin)
... to persevere in good, who makes them good. But they who fall and perish have never been in the number of the predestinated. Although, then, the apostle might be speaking of all persons regenerated and living piously when he said, “Who art thou that judgest another man’s servant? To his own master he standeth or falleth;” yet he at once had regard to the predestinated, and said, “But he shall stand;” and that they might not arrogate this to themselves, he says, “For God is able to make him stand.”[Romans 14:4] It is He Himself, therefore, that gives perseverance, who is able to establish those who stand, so that they may stand fast with the greatest perseverance; or to restore those who have fallen, for “the Lord setteth up those who are broken down.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 532, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Why Does God Mingle Those Who Will Persevere with Those Who Will Not? (HTML)
CCEL Footnote 3597 (In-Text, Margin)
... ought to receive perseverance to the end. But God has judged it to be better to mingle some who would not persevere with a certain number of His saints, so that those for whom security from temptation in this life is not desirable may not be secure. For that which the apostle says, checks many from mischievous elation: “Wherefore let him who seems to stand take heed lest he fall.” But he who falls, falls by his own will, and he who stands, stands by God’s will. “For God is able to make him stand;”[Romans 14:4] therefore he is not able to make himself stand, but God. Nevertheless, it is good not to be high-minded, but to fear. Moreover, it is in his own thought that every one either falls or stands. Now, as the apostle says, and as I have mentioned in my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 54, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XVIII (HTML)
CCEL Footnote 430 (In-Text, Margin)
... because every kind of human food can be taken indiscriminately with a good intention and a single heart, without the vice of concupiscence, the same apostle forbids that they who ate flesh and drank wine be judged by those who abstained from such kinds of sustenance: “Let not him that eateth,” says he, “despise him that eateth not; and let not him which eateth not, judge him that eateth.” There also he says: “Who art thou that judges another man’s servant? to his own master he standeth or falleth.”[Romans 14:3-4] For in reference to such matters as can be done with a good and single and noble intention, although they may also be done with an intention the reverse of good, those parties wished, howbeit they were [mere] men, to pronounce judgment upon the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 439, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)
Book I (HTML)
Origen's doctrines in the Περὶ ᾽Αρχῶν. (HTML)
... angels will at last be relieved from their punishment, if we are to set before our minds in a consistent manner what is meant by the restitution of all things. And Origen, he says, teaches further that souls have been made before their bodies, and have been brought down from heaven and inserted into their bodies. I am not now acting on Origen’s behalf, nor writing an apology for him. Whether he stands accepted before God or has been cast away is not mine to judge: to his own lord he stands or falls.[Romans 14:4] But I am compelled to make mention of him in a few words, since our great rhetorician, though seeming to be arguing against him is really striking at me; and this he does no longer indirectly, but ends by openly attacking me with his sword drawn and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 12, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To the Virgins of Æmona. (HTML)
CCEL Footnote 150 (In-Text, Margin)
... masters’ crumbs. It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death, and carries home the poor stray sheep on His own shoulders. So, too, when the prodigal son returns, his father receives him with joy. Nay more, the apostle says: “Judge nothing before the time.” For “who art thou that judgest another man’s servant? To his own master he standeth or falleth.”[Romans 14:4] And “let him that standeth take heed lest he fall.” “Bear ye one another’s burdens.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 39, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 624 (In-Text, Margin)
... When we leave the roof which shelters us, prayer should be our armor; and when we return from the street we should pray before we sit down, and not give the frail body rest until the soul is fed. In every act we do, in every step we take, let our hand trace the Lord’s cross. Speak against nobody, and do not slander your mother’s son. “Who art thou that judgest the servant of another? To his own lord he standeth or falleth; yea, he shall be made to stand, for the Lord hath power to make him stand.”[Romans 14:4] If you have fasted two or three days, do not think yourself better than others who do not fast. You fast and are angry; another eats and wears a smiling face. You work off your irritation and hunger in quarrels. He uses food in moderation and gives ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 58, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Asella. (HTML)
CCEL Footnote 920 (In-Text, Margin)
... myself able to requite your kindness I should be foolish. God is able in my stead to reward a soul which is consecrated to Him. So unworthy, indeed, am I of your regard that I have never ventured to estimate its value or even to wish that it might be given me for Christ’s sake. Some consider me a wicked man, laden with iniquity; and such language is more than justified by my actual sins. Yet in dealing with the bad you do well to account them good. It is dangerous to judge another man’s servant;[Romans 14:4] and to speak evil of the righteous is a sin not easily pardoned. The day will surely come when you and I shall mourn for others; for not a few will be in the flames.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 64, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 1000 (In-Text, Margin)
... own. Yet amid this great concourse there is no arrogance, no disdain of self-restraint; all strive after humility, that greatest of Christian virtues. Whosoever is last is here regarded as first. Their dress neither provokes remark nor calls for admiration. In whatever guise a man shows himself he is neither censured nor flattered. Long fasts help no one here. Starvation wins no deference, and the taking of food in moderation is not condemned. “To his own master” each one “standeth or falleth.”[Romans 14:4] No man judges another lest he be judged of the Lord. Backbiting, so common in other parts, is wholly unknown here. Sensuality and excess are far removed from us. And in the city there are so many places of prayer that a day would not be sufficient ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 247, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3441 (In-Text, Margin)
... yourself open to the assaults of error, to go too far or else not far enough, to weary yourself with running too fast or to loiter by the way and to fall asleep. In loneliness pride quickly creeps upon a man: if he has fasted for a little while and has seen no one, he fancies himself a person of some note; forgetting who he is, whence he comes, and whither he goes, he lets his thoughts riot within and outwardly indulges in rash speech. Contrary to the apostle’s wish he judges another man’s servants,[Romans 14:4] puts forth his hand to grasp whatever his appetite desires, sleeps as long he pleases, fears nobody, does what he likes, fancies everyone inferior to himself, spends more of his time in cities than in his cell, and, while with the brothers he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 244, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book V. Of the Spirit of Gluttony. (HTML)
Chapter XXX. A saying of the same old man about not judging any one. (HTML)
... discovered that a monk was in the same case and entangled in the same faults for which he had ventured to judge others. Each one therefore ought only to judge himself, and to be on the watch, with care and circumspection in all things not to judge the life and conduct of others in accordance with the Apostle’s charge, “But thou, why dost thou judge thy brother? to his own master he standeth or falleth.” And this: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged.”[Romans 14:4] For besides the reason of which we have spoken, it is for this cause also dangerous to judge concerning others because in those matters in which we are offended—as we do not know the need or the reason for which they are really acting either rightly ...