Early Church Fathers Scripture Index : Texts
Romans 14
There are 142 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 34, footnote 17 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter VI.—The duties of presbyters and others. (HTML)
CCEL Footnote 376 (In-Text, Margin)
... becoming in the sight of God and man;” abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive; for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.”[Romans 14:10-12] Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be ...
Ante-Nicene Fathers, Volume 1, page 446, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVIII.—Continuation of the foregoing argument. Proofs from the writings of St. Paul, and from the words of Our Lord, that Christ and Jesus cannot be considered as distinct beings; neither can it be alleged that the Son of God became man merely in appearance, but that He did so truly and actually. (HTML)
CCEL Footnote 3636 (In-Text, Margin)
... says, “Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead.” Then he continues, “If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved.” And he renders the reason why the Son of God did these things, saying, “For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead.”[Romans 14:9] And again, writing to the Corinthians, he declares, “But we preach Christ Jesus crucified;” and adds, “The cup of blessing which we bless, is it not the communion of the blood of Christ?”
Ante-Nicene Fathers, Volume 1, page 446, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVIII.—Continuation of the foregoing argument. Proofs from the writings of St. Paul, and from the words of Our Lord, that Christ and Jesus cannot be considered as distinct beings; neither can it be alleged that the Son of God became man merely in appearance, but that He did so truly and actually. (HTML)
CCEL Footnote 3643 (In-Text, Margin)
... buried, and rose gain, who was also born, and whom he speaks of as man. For after remarking, “But if Christ be preached, that He rose from the dead,” he continues, rendering the reason of His incarnation, “For since by man came death, by man [came] also the resurrection of the dead.” And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: “Destroy not him with thy meat for whom Christ died.”[Romans 14:15] And again: “But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ.” And again: “Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a ...
Ante-Nicene Fathers, Volume 2, page 238, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... thy neighbour,” this is the celestial festival in the heavens. But the earthly is called a supper, as has been shown from Scripture. For the supper is made for love, but the supper is not love (agape); only a proof of mutual and reciprocal kindly feeling. “Let not, then, your good be evil spoken of; for the kingdom of God is not meat and drink,” says the apostle, in order that the meal spoken of may not be conceived as ephemeral, “but righteousness, and peace, and joy in the Holy Ghost.”[Romans 14:16-17] He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church. Love, then, is something pure and worthy of God, and its work is communication. “And the care of ...
Ante-Nicene Fathers, Volume 2, page 239, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. “Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth.”[Romans 14:3] And a little way on he explains the reason of the command, when he says, “He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.” So that the right food is thanksgiving. ...
Ante-Nicene Fathers, Volume 2, page 240, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. “Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth.” And a little way on he explains the reason of the command, when he says, “He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.”[Romans 14:6] So that the right food is thanksgiving. And he who gives thanks does not occupy his time in pleasures. And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so ...
Ante-Nicene Fathers, Volume 2, page 240, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... Christ died; and they that wound the conscience of the weak brethren sin against Christ.” Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that “if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;” neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. “It is good, then, neither to eat flesh nor to drink wine,”[Romans 14:21] as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on ...
Ante-Nicene Fathers, Volume 2, page 240, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... on the pollution thence proceeding, as on the tables of the demons. “It is good, then, neither to eat flesh nor to drink wine,” as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, “Destroy not the work of God for the sake of food.”[Romans 14:20] For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one’s eyes the slaves of the delicacies, so that one’s greed is, so to speak, ...
Ante-Nicene Fathers, Volume 2, page 390, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2497 (In-Text, Margin)
Si resurrectionem itaque receperint, ut ipsi dienut, et ideo matrimonium infirmant et abrogant; nec comedant, nec bibant: “destrui” enim “ventrem et cibos,” dicit Apostolus in resurrectione. Quomodo ergo esuriunt, et sitiunt, et camis patiuntur affectiones, et alia, quæ non patietur, qui per Christum accepit perfectam, quæ speratur, resurrectionem? Quin etiam ii, qui colunt idola, a cibis et venere abstinent. “Non est” autem, inquit, “regnum Dei cibus est potus.”[Romans 14:17] Certe magis quoque curæ est, qui angelos colunt et dæmones, simul a vino et animatis et rebus abstinere venereis. Quemadmodum autem humilitas est mansuetudo, non autem afflictio corporis: ita etiam continentia est animæ virtus, quæ non est in manifesto, sed in ...
Ante-Nicene Fathers, Volume 2, page 390, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2510 (In-Text, Margin)
... gratiarum actione participabant? Aliqui autem etiam liberos susceperunt, continenter versati in matrimonio. Et Eliæ quidem corvi alimentum afferebant, panes et carnes. Quinetiam Samuel propheta armum, quem ex iis, quæ comedisset, reliquerat, allatum, dedit edenalum Sauli. Hi autem, qui se cos dicunt vitæ institutis excellere, cum illorum actionibus ne poterunt quidem conferri. “Qui” itaque “non comedit, comedentem ne spernat. Qui autem comedit, eum qui non comedit non judicet: Deus enim ipsum accepit.”[Romans 14:3] Quin etiam Dominus de seipso dicens: “Venit,” inquit, “Joannes, nec comedens, nec bibens, et dicunt: dæmonium habet; venit Filius hominis comedarts et bibens, et dicunt: Ecce homo vorax et vini potor, amicus publicanorum, et peccator.” An etiam ...
Ante-Nicene Fathers, Volume 2, page 391, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2515 (In-Text, Margin)
... scilicet, attendentes, non ut uxores, sed ut sorores circumducebant mulieres, quæ una ministraturæ essent apud mulieres quæ domos custodiebant: per quas etiam in gynæceum, absque ulla reprehensione malave suspicione, ingredi posset doctrina Domini. Scimus enim quæ cunque de feminis diaconis in altera ad Timotheum præstantissimus docet Paulus. Atqui hic ipse exclamavit: “Non est regnum Dei esca et potus:” neque vero abstinentia a vino et carnibus; “sed justitia, et pax, et gaudium in Spiritu sancto.”[Romans 14:17] Quis eorum, ovilla pelle indutus, zona pellicea accinctus, circuit ut Elias? Quis cilicium induit, cætera nudus, et discalceatus, ut Isaias? vel subligaculum tantum habet lineum, ut Jeremias? Joannis autem vitæ institutum gnosticum quis imitabitur? ...
Ante-Nicene Fathers, Volume 2, page 397, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2589 (In-Text, Margin)
... habentium conscientiam, et prohibentium nubere, abstinere a cibis quos Deus creavit ad participationem cum gratiarum actione fidelibus, et qui agnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est rejiciendum quod sumitur cure gratiarum actione. Sanctificatur enim per verburn Dei et orationem?” Omnino igitur non est prohibendum jungi matrimonio, neque carnibus vesci, aut vinum bibere. Scriptum est enim: “Bonum est carnero non coinedere, nec vinum bibere, si quis comedat per offendiculum.”[Romans 14:21] Et: “Bonum est manere sicut ego.” Sed et qui utitur, “cum gratiarum actione,” et qui rursus non utitur, ipse quoque “cure gratiarum actione,” et cure moderata ac temperanti vivat perceptione, logo seu rationi convenienter. Et, ut in summa dicam, ...
Ante-Nicene Fathers, Volume 2, page 397, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2591 (In-Text, Margin)
... participationem cum gratiarum actione fidelibus, et qui agnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est rejiciendum quod sumitur cure gratiarum actione. Sanctificatur enim per verburn Dei et orationem?” Omnino igitur non est prohibendum jungi matrimonio, neque carnibus vesci, aut vinum bibere. Scriptum est enim: “Bonum est carnero non coinedere, nec vinum bibere, si quis comedat per offendiculum.” Et: “Bonum est manere sicut ego.” Sed et qui utitur, “cum gratiarum actione,”[Romans 14:19] et qui rursus non utitur, ipse quoque “cure gratiarum actione,” et cure moderata ac temperanti vivat perceptione, logo seu rationi convenienter. Et, ut in summa dicam, omnes Apostoli epistolæ, quæ moderationem docent et continentiam, cum et de ...
Ante-Nicene Fathers, Volume 2, page 480, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter I.—Plan. (HTML)
“Now the weak eateth herbs,” according to the noble apostle.[Romans 14:2] The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting ...
Ante-Nicene Fathers, Volume 3, page 685, footnote 14 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
We Must Be Free Likewise from All Mental Perturbation. (HTML)
CCEL Footnote 8839 (In-Text, Margin)
Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad by a joyful,[Romans 14:17] nor a fettered by a free. No one grants reception to his adversary: no one grants admittance except to his compeer.
Ante-Nicene Fathers, Volume 4, page 44, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
Book II (HTML)
Reasons Which Led to the Writing of This Second Book. (HTML)
... practice of continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that “above all they marry in the Lord.” And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put “an occasion of falling”[Romans 14:13] in your way. But if you are perfect in wisdom, you know, of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, and on this account is the ...
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 4, page 112, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of the Apostle's Language Concerning Food. (HTML)
CCEL Footnote 1101 (In-Text, Margin)
... to-day; not in the person of the Paraclete. For how limited is the extent of our “interdiction of meats!” Two weeks of xerophagies in the year (and not the whole of these,—the Sabbaths, to wit, and the Lord’s days, being excepted) we offer to God; abstaining from things which we do not reject, but defer. But further: when writing to the Romans, the apostle now gives you a home-thrust, detractors as you are of this observance: “Do not for the sake of food,” he says, “undo[Romans 14:20] the work of God.” What “work?” That about which he says, “It is good not to eat flesh, and not to drink wine:” “for he who in these points doeth service, is pleasing and propitiable to our God.” “One believeth that all things may be eaten; but ...
Ante-Nicene Fathers, Volume 4, page 112, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of the Apostle's Language Concerning Food. (HTML)
CCEL Footnote 1103 (In-Text, Margin)
... Divine! Thus he knew how to chide certain restricters and interdicters of food, such as abstained from it of contempt, not of duty; but to approve such as did so to the honour, not the insult, of the Creator. And if he has “delivered you the keys of the meat-market,” permitting the eating of “all things” with a view to establishing the exception of “things offered to idols;” still he has not included the kingdom of God in the meat-market: “For,” he says, “the kingdom of God is neither meat nor drink;”[Romans 14:17] and, “Food commendeth us not to God”—not that you may think this said about dry diet, but rather about rich and carefully prepared, if, when he subjoins, “Neither, if we shall have eaten, shall we abound; nor, if we shall not have eaten, ...
Ante-Nicene Fathers, Volume 4, page 387, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
A Letter from Origen to Africanus. (HTML)
CCEL Footnote 3031 (In-Text, Margin)
... forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died;[Romans 14:15] whom, although His Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things?
Ante-Nicene Fathers, Volume 4, page 397, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Preface. (HTML)
... place where Celsus introduces the Jew disputing with Jesus, I resolved to prefix this preface to the beginning (of the treatise), in order that the reader of our reply to Celsus might fall in with it first, and see that this book has been composed not for those who are thorough believers, but for such as are either wholly unacquainted with the Christian faith, or for those who, as the apostle terms them, are “weak in the faith;” regarding whom he says, “Him that is weak in the faith receive ye.”[Romans 14:1] And this preface must be my apology for beginning my answer to Celsus on one plan, and carrying it on on another. For my first intention was to indicate his principal objections, and then briefly the answers that were returned to them, and ...
Ante-Nicene Fathers, Volume 4, page 458, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXV (HTML)
... Moses and Elias talking with Him, so none could reasonably object to the statements of the apostles, who introduce the appearance of Jesus after His resurrection as having been made not to all, but to those only whom He knew to have received eyes capable of seeing His resurrection. I think, moreover, that the following statement regarding Him has an apologetic value in reference to our subject, viz.: “For to this end Christ died, and rose again, that He might be Lord both of the ‘dead and living.’”[Romans 14:9] For observe, it is conveyed in these words, that Jesus died that He might be Lord of the dead; and that He rose again to be Lord not only of the dead, but also of the living. And the apostle understands, undoubtedly, by the dead over whom Christ is ...
Ante-Nicene Fathers, Volume 4, page 650, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXVIII (HTML)
... nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;”[Romans 14:21] and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”
Ante-Nicene Fathers, Volume 4, page 650, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXVIII (HTML)
... speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;”[Romans 14:15] and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”
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 388, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Pompey, Against the Epistle of Stephen About the Baptism of Heretics. (HTML)
CCEL Footnote 2901 (In-Text, Margin)
... Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, “Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water.” If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.[Romans 14:1]
Ante-Nicene Fathers, Volume 5, page 402, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed. (HTML)
CCEL Footnote 3003 (In-Text, Margin)
17. I have replied, dearest son, to your letter, so far as my poor ability prevailed; and I have shown, as far as I could, what I think; prescribing to no one, so as to prevent any prelate from determining what he thinks right, as he shall give an account of his own doings to the Lord, according to what the blessed Apostle Paul in his Epistle to the Romans writes and says: “Every one of us shall give account for himself: let us not therefore judge one another.”[Romans 14:12-13] I bid you, dearest son, ever heartily farewell.
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 550, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... ye die.” Also in Exodus: “And the people sate down to eat and drink, and rose up to play.” Paul, in the first to the Corinthians: “Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want.” And again: “When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment.” Also to the Romans: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.”[Romans 14:17] In the Gospel according to John: “I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work.”
Ante-Nicene Fathers, Volume 5, page 648, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
On the Jewish Meats. (HTML)
But There Was a Limit to the Use of These Shadows or Figures; For Afterwards, When the End of the Law, Christ, Came, All Things Were Said by the Apostle to Be Pure to the Pure, and the True and Holy Meat Was a Right Faith and an Unspotted Conscience. (HTML)
CCEL Footnote 5326 (In-Text, Margin)
... “Everything that is sold in the market-place eat, asking nothing.” From these things it is plain that all those things are returned to their original blessedness now that the law is finished, and that we must not revert to the special observances of meats, which observances were ordained for a certain reason, but which evangelical liberty has now taken away, their discharge being given. The apostle cries out: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy.”[Romans 14:17] Also elsewhere: “Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.” God is not worshipped by the belly nor by meats, which the Lord ...
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 ...
Ante-Nicene Fathers, Volume 6, page 96, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Extant Fragments. (HTML)
Containing Various Sections of the Works. (HTML)
The Epistle to Bishop Basilides. (HTML)
As to those who are overtaken by an involuntary flux in the night-time, let such follow the testimony of their own conscience, and consider themselves as to whether they are doubtfully minded in this matter or not. And he that doubteth in the matter of meats, the apostle tells us, “is damned if he eat.”[Romans 14:23] In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned. And, indeed, it is in order to show your regard for us (for you are not ignorant, beloved,) that you have proposed these questions to us, making us of one mind, as indeed we are, and of one ...
Ante-Nicene Fathers, Volume 6, page 377, footnote 6 (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)
XX. The saint says at the end: The words, “For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living,”[Romans 14:9] must be taken as referring to souls and bodies; the souls being the living, as being immortal, and the bodies being dead.
Ante-Nicene Fathers, Volume 6, page 525, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book VII. (HTML)
Chapter XVIII. (HTML)
... their anger and resentment put away? Or is the blood of one victim less grateful and pleasing to one god, while the other’s fills him with pleasure and joy? or, as is usually done, does that deity abstain from the flesh of goats because of some reverential and religious scruple, another turn with disgust from pork, while to this mutton stinks? and does this one avoid tough ox-beef that he may not overtax his weak stomach, and choose tender sucklings that he may digest them more speedily?[Romans 14:14]
Ante-Nicene Fathers, Volume 7, page 379, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter VI.—Against False Teachers, and Food Offered to Idols (HTML)
CCEL Footnote 2439 (In-Text, Margin)
1. See that no one cause thee to err from this way of the Teaching, since apart from God it teacheth thee. 2. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able that do. 3. And concerning food, bear what thou art able; but against that which is sacrificed to idols[Romans 14:20] be exceedingly on thy guard; for it is the service of dead gods.
Ante-Nicene Fathers, Volume 8, page 62, footnote 10 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The Second Epistle of the Same Clement. (HTML)
Where There is Only One Woman, the Father Does Not Make a Stay; How Carefully Stumbling-Blocks Must Be Avoided. (HTML)
CCEL Footnote 455 (In-Text, Margin)
... so that they may be saved.” For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For “if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died.”[Romans 14:15] For, in “thus sinning against your brethren and wounding their sickly consciences, ye sin against Christ Himself. For, if for the sake of meat my brother is made to stumble,” let us who are believers say, “Never will we eat flesh, that ...
Ante-Nicene Fathers, Volume 9, page 368, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
Of the Testimony in Mark. What is Meant by the Saviour's Shoes and by Untying His Shoe-Latchets. (HTML)
... disobedient, when the long-suffering of God once waited in the days of Noah while the ark was a preparing.” He, then, who is able worthily to set forth the meaning of these two journeys is able to untie the latchet of the shoes of Jesus; he, bending down in his mind and going with Jesus as He goes down into Hades, and descending from heaven and the mysteries of Christ’s deity to the advent He of necessity made with us when He took on man (as His shoes). Now He who put on man also put on the dead, for[Romans 14:9] “for this end Jesus both died and revived, that He might be Lord both of dead and living.” This is why He put on both living and dead, that is, the inhabitants of the earth and those of Hades, that He might be the Lord of both dead and living. Who, ...
Ante-Nicene Fathers, Volume 9, page 441, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XI. (HTML)
Things Clean and Unclean According to the Law and the Gospel. (HTML)
... souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for “he that doubteth,” according to the Apostle, “is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.”[Romans 14:23] He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that ...
Ante-Nicene Fathers, Volume 9, page 443, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XI. (HTML)
Why the Pharisees Were Not a Plant of God. Teaching of Origen on the “Bread of the Lord.” (HTML)
... thought by the Jews to be defiled, so not that which entereth into the mouth sanctifieth the man, even though what is called the bread of the Lord may be thought by the simpler disciples to sanctify. And the saying is I think, not to be despised, and on this account, demands clear exposition, which seems to me to be thus; as it is not the meat but the conscience of him who eats with doubt which defiles him that eateth, for “he that doubteth is condemned if he eat, because he eateth not of faith,”[Romans 14:23] and as nothing is pure to him who is defiled and unbelieving, not in itself, but because of his defilement and unbelief, so that which is sanctified through the word of God and prayer does not, in its own nature, sanctify him who uses it, for, if ...
Ante-Nicene Fathers, Volume 9, page 467, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Simpler Interpretation of the Promise About Not Tasting of Death. (HTML)
... from the holy ground of the Scriptures, which flows with milk and honey. But he who has been weaned, like Isaac, worthy of the good cheer and reception which Abraham gave at the weaning of his son, would seek here and in every Scripture food which is different, I think, from that which is meat, indeed, but is not solid food, and from what are figuratively called herbs, which are food to one who has been weaned and is not yet strong but weak, according to the saying, “He that is weak eateth herbs.”[Romans 14:2] In like manner also he who has been weaned, like Samuel, and dedicated by his mother to God, —she was Hannah, which is, by interpretation, grace,—would be also a son of grace, seeking, like one nurtured in the temple, flesh of God, the holy food of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 128, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
Having Prayed to God, He Pours Forth a Shower of Tears, And, Admonished by a Voice, He Opens the Book and Reads the Words in Rom. XIII. 13; By Which, Being Changed in His Whole Soul, He Discloses the Divine Favour to His Friend and His Mother. (HTML)
CCEL Footnote 684 (In-Text, Margin)
30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countenance made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, “Him that is weak in the faith, receive ye;”[Romans 14:1] which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 130, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
As His Lungs Were Affected, He Meditates Withdrawing Himself from Public Favour. (HTML)
CCEL Footnote 699 (In-Text, Margin)
... commenders, it looked like a vaunting of oneself not to wait for the vacation, now so near, but to leave beforehand a public profession, and one, too, under general observation; so that all who looked on this act of mine, and saw how near was the vintage-time I desired to anticipate, would talk of me a great deal as if I were trying to appear to be a great person. And what purpose would it serve that people should consider and dispute about my intention, and that our good should be evil spoken of?[Romans 14:16]
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 12 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 904 (In-Text, Margin)
46. Thou hast taught me, good Father, that “unto the pure all things are pure;” but “it is evil for that man who eateth with offence;”[Romans 14:20] “and that every creature of Thine is good, and nothing to be refused, if it be received with, thanksgiving;” and that “meat commendeth us not to God;” and that no man should “judge us in meat or in drink;” and that he that eateth, let him not despise him that eateth not; and let not him that eateth not judge him that eateth. These things have I learned, thanks and praise be unto Thee, O my God and Master, who dost knock at my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 268, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Casulanus (HTML)
CCEL Footnote 1579 (In-Text, Margin)
26. In this question, however, of fasting or not fasting on the seventh day, nothing appears to me more safe and conducive to peace than the apostle’s rule: “Let not him that eateth despise him that eateth not, and let not him which eateth not judge him that eateth:”[Romans 14:3] “for neither if we eat are we the better, neither if we eat not are we the worse;” our fellowship with those among whom we live, and along with whom we live in God, being preserved undisturbed by these things. For as it is true that, in the words of the apostles, “it is evil for that man who eateth with offence,” it is equally true that it is evil for that man ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 268, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Casulanus (HTML)
CCEL Footnote 1581 (In-Text, Margin)
... nothing appears to me more safe and conducive to peace than the apostle’s rule: “Let not him that eateth despise him that eateth not, and let not him which eateth not judge him that eateth:” “for neither if we eat are we the better, neither if we eat not are we the worse;” our fellowship with those among whom we live, and along with whom we live in God, being preserved undisturbed by these things. For as it is true that, in the words of the apostles, “it is evil for that man who eateth with offence,”[Romans 14:20] it is equally true that it is evil for that man who fasteth with offence. Let us not therefore be like those who, seeing John the Baptist neither eating nor drinking, said, “He hath a devil;” but let us equally avoid imitating those who said, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 431, 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 the Reign of the Saints with Christ for a Thousand Years Is, and How It Differs from the Eternal Kingdom. (HTML)
CCEL Footnote 1368 (In-Text, Margin)
... these thousand years run on, their souls reign with Him, though not as yet in conjunction with their bodies. And therefore in another part of this same book we read, “Blessed are the dead who die in the Lord from henceforth and now, saith the Spirit, that they may rest from their labors; for their works do follow them.” The Church, then, begins its reign with Christ now in the living and in the dead. For, as the apostle says, “Christ died that He might be Lord both of the living and of the dead.”[Romans 14:9] But he mentioned the souls of the martyrs only, because they who have contended even to death for the truth, themselves principally reign after death; but, taking the part for the whole, we understand the words of all others who belong to the ...
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 3, page 28, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
All are Sometimes Understood in One Person. (HTML)
... will not therefore depart when the Father and the Son come, but will be in the same abode with them eternally; because neither will He come without them, nor they without Him. But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.[Romans 14:9]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 272, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Benefit to the Souls of the Dead from the Sacraments and Alms of Their Living Friends. (HTML)
CCEL Footnote 1303 (In-Text, Margin)
... acquired, which can either relieve or aggravate a man’s sufferings after this life. No one, then, need hope that after he is dead he shall obtain merit with God which he has neglected to secure here. And accordingly it is plain that the services which the church celebrates for the dead are in no way opposed to the apostle’s words: “For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad;”[Romans 14:10] for the merit which renders such services as I speak of profitable to a man, is earned while he lives in the body. It is not to every one that these services are profitable. And why are they not profitable to all, except because of the different ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 275, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Death Cannot Injure Those Who Have Received the Grace of Regeneration. (HTML)
CCEL Footnote 1323 (In-Text, Margin)
But before a man can receive the commandment, it is necessary that he should live according to the flesh. But if once he has received the grace of regeneration, death shall not injure him, even if he should forthwith depart from this life; “for to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and the living;”[Romans 14:9] nor shall death retain dominion over him for whom Christ freely died.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 391, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 26 (HTML)
CCEL Footnote 1910 (In-Text, Margin)
... are all heretics, and whosoever under the name of religion are deceived by any error: whose continence would be true, if their faith also were true: but, whereas that is not to be called faith, on this account, because it is false; without doubt that also is unworthy the name of continence. For what? are we prepared to call continence, which we must truly say is the gift of God, sin? Far be from our hearts so hateful madness. But the blessed Apostle saith “Every thing that is not of faith is sin.”[Romans 14:23] What therefore hath not faith, is not to be called continence.
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 77, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
Three Good Reasons for Abstaining from Certain Kinds of Food. (HTML)
CCEL Footnote 172 (In-Text, Margin)
31. But, you reply, the apostle says, "It is good, brethren, neither to eat flesh, nor to drink wine."[Romans 14:21] No one denies that this is good, provided that it is for the end already mentioned, of which it is said, "Make not provision for the flesh to fulfill the lusts thereof;" or for the ends pointed out by the apostle, namely, either to check the appetite, which is apt to go to a more wild and uncontrollable excess in these things than in others, or lest a brother should be offended, or lest the weak should hold fellowship with an idol. For at the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 78, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
Three Good Reasons for Abstaining from Certain Kinds of Food. (HTML)
CCEL Footnote 176 (In-Text, Margin)
... whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he who condemneth not himself in that thing which he alloweth. And he that distinguishes is damned if he eats, because he eateth not of faith: for whatsoever is not of faith is sin. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not Himself."[Romans 14]
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 4, page 448, footnote 4 (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 he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 3 (HTML)
... or wrinkle, or any such thing." But if they are not in that Church to whose members they do not belong, they are not in the Church of which it is said, "My dove is but one; she is the only one of her mother;" for she herself is without spot or wrinkle. Or else let him who can assert that those are members of this dove who renounce the world in words but not in deeds. Meantime there is one thing which we see, from which I think it was said, "He that regardeth the day, regardeth it unto the Lord,"[Romans 14:6] for God judgeth every day. For, according to His foreknowledge, who knows whom He has foreordained before the foundation of the world to be made like to the image of His Son, many who are even openly outside, and are called heretics, are better than ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 544, footnote 2 (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 which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 23 (HTML)
... that every man must bear his own burden, as the apostle is our witness. But you, of your own accord, have taken the burden of Optatus on your own shoulders, not because you committed the theft, or consented to it, but because you declared your conviction that what another did applied to you. For, as the apostle says, when speaking of food, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean;"[Romans 14:14] by the same rule, it may be said that the sins of others cannot implicate those who disapprove of them; but if any one thinks that they affect him, then he is affected by them. Wherefore you do not convict us of being traditors or murderers, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 599, footnote 6 (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 5 (HTML)
... dwelleth in love, dwelleth in God, and God in him." No one also that preaches the name of Christ, and handles or administers the sacrament of Christ, is to be followed in opposition to the unity of Christ. "Let every man prove his own work; and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden," —the burden, that is, of rendering an account; for "every one of shall give an account of himself. Let us not therefore judge one another any more."[Romans 14:12-13] For, so far as relates to the burdens of mutual love, "bear ye one another’s burdens, and so fulfill the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself." Let us therefore "forbear one another in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 198, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. On the Works of Unbelievers; Faith is the Initial Principle from Which Good Works Have Their Beginning; Faith is the Gift of God’s Grace. (HTML)
CCEL Footnote 1707 (In-Text, Margin)
... of his faith, that I said the apostle was worthy of having all those great graces bestowed upon him. His faith deserved this distinction, but not his works, which were not previously good.” Well, then, are we to suppose that faith does not work? Surely faith does work in a very real way, for it “worketh by love.” Preach up, however, as much as you like, the works of unbelieving men, we still know how true and invincible is the statement of this same apostle: “Whatsoever is not of faith is sin.”[Romans 14:23] The very reason, indeed, why he so often declares that righteousness is imputed to us, not out of our works, but our faith, whereas faith rather works through love, is that no man should think that he arrives at faith itself through the merit of his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 227, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
What True Grace Is, and Wherefore Given. Merits Do Not Precede Grace. (HTML)
CCEL Footnote 1860 (In-Text, Margin)
... Most excellently and truly spoken! For we could not have wherewithal to love Him, unless we received it from Him in His first loving us. And what good could we possibly do if we possessed no love? Or how could we help doing good if we have love? For although God’s commandment appears sometimes to be kept by those who do not love Him, but only fear Him; yet where there is no love, no good work is imputed, nor is there any good work, rightly so called; because “whatsoever is not of faith is sin,”[Romans 14:23] and “faith worketh by love.” Hence also that grace of God, whereby “His love is shed abroad in our hearts through the Holy Ghost, which is given unto us,” must be so confessed by the man who would make a true confession, as to show his undoubting ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 264, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
A Difficulty as Regards the Chastity of Unbelievers. None But a Believer is Truly a Chaste Man. (HTML)
CCEL Footnote 2068 (In-Text, Margin)
What, then, have we to say when conjugal chastity is discovered even in some unbelievers? Must it be said that they sin, in that they make a bad use of a gift of God, in not restoring it to the worship of Him from whom they received it? Or must these endowments, perchance, be not regarded as gifts of God at all, when they are not believers who exercise them; according to the apostle’s sentiment, when he says, “Whatsoever is not of faith is sin?”[Romans 14:23] But who would dare to say that a gift of God is sin? For the soul and the body, and all the natural endowments which are implanted in the soul and the body, even in the persons of sinful men, are still gifts of God; for it is God who made them, and not they themselves. When ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 265, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
The Natural Good of Marriage. All Society Naturally Repudiates a Fraudulent Companion. What is True Conjugal Purity? No True Virginity and Chastity Except in Devotion to True Faith. (HTML)
CCEL Footnote 2071 (In-Text, Margin)
... all them that go a whoring from Thee.” There is, then, no true chastity, whether conjugal, or vidual, or virginal, except that which devotes itself to true faith. For though consecrated virginity is rightly preferred to marriage, yet what Christian in his sober mind would not prefer catholic Christian women who have been even more than once married, to not only vestals, but also to heretical virgins? So great is the avail of faith, of which the apostle says, “Whatsoever is not of faith is sin;”[Romans 14:23] and of which it is written in the Epistle to the Hebrews, “Without faith it is impossible to please God.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 379, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
He Concludes that He Does Not Deprive the Wicked of Free Will. (HTML)
CCEL Footnote 2539 (In-Text, Margin)
... except that they may commit sin by their will, either by ignorance of the truth or by delight in iniquity, or by both evils,—as well of blindness as of weakness. But this will, which is free in evil things because it takes pleasure in evil, is not free in good things, for the reason that it has not been made free. Nor can a man will any good thing unless he is aided by Him who cannot will evil,—that is, by the grace of God through Jesus Christ our Lord. For “everything which is not of faith is sin.”[Romans 14:23] And thus the good will which withdraws itself from sin is faithful, because the just lives by faith. And it pertains to faith to believe on Christ. And no man can believe on Christ—that is, come to Him—unless it be given to him. No man, therefore, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 409, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Calumny Concerning the Righteousness of the Prophets and Apostles. (HTML)
CCEL Footnote 2734 (In-Text, Margin)
... both forgiveness of sins and love of right deeds,—shall be delivered for this life, and depart to be received into the company of those who shall reign with Christ. Wherefore, if not on account of faith? Which, although without works it saves no man (for it is not a reprobate faith, since it worketh by love), yet by it even sins are loosed, because the just by faith liveth; but without it, even those things which seem good works are turned into sins: “For everything which is not of faith is sin.”[Romans 14:23] And it is brought about, on account of this great difference, that although with no possibility of doubt a persevering integrity of virginity is preferable to conjugal chastity, yet a woman even twice married, if she be a catholic, is preferred to a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 430, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
Cyprian’s Orthodoxy Undoubted. (HTML)
CCEL Footnote 2879 (In-Text, Margin)
... free from those evils, and that they might attain to that perfect righteousness which would not suffer such things, and which would no more have to be achieved in the way of command merely, but to be received in the way of reward. For not even when that shall have come for which we pray when we say, “Thy kingdom come,” will there be in that kingdom of God no righteousness; since the apostle says, “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.”[Romans 14:17] Certainly these three things are commanded among other divine precepts. Here righteousness is prescribed to us when it is said, “Do righteousness;” peace is prescribed when it is said, “Have peace among yourselves;” joy is prescribed when it is ...
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 508, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Did God Promise the Good Works of the Nations and Not Their Faith, to Abraham? (HTML)
CCEL Footnote 3491 (In-Text, Margin)
... of the Gentiles, which men do for themselves; but so as to promise what He Himself does, did He foreknow that men would effect that faith? The apostle, indeed, does not speak thus, because God promised children to Abraham, who should follow the footsteps of his faith, as he very plainly says. But if He promised the works, and not the faith of the Gentiles certainly since they are not good works unless they are of faith (for “the righteous lives of faith,” and, “Whatsoever is not of faith is sin,”[Romans 14:23] and, “Without faith it is impossible to please”), it is nevertheless in man’s power that God should fulfil what He has promised. For unless man should do what without the gift of God pertains to man, he will not cause God to give,—that is, unless ...
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 1, Volume 6, page 235, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1677 (In-Text, Margin)
... superior to every corporeal similitude. Wherefore, although it is the gifts of the active virtue that shine pre-eminent in the first three evangelists, while it is the gift of the contemplative virtue that discerns such subjects, nevertheless, this Gospel of John, in so far as it also is in part, will so tarry until that which is perfect comes. And to one, indeed, is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit. One man regardeth the day to the Lord;[Romans 14:6] another receives a clearer draught from the breast of the Lord; another is caught up even to the third heaven, and hears unspeakable words. But all, as long as they are in the body, are absent from the Lord. And for all believers living in the good ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 332, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Again on the Same Passage. (HTML)
CCEL Footnote 1308 (In-Text, Margin)
... and be made themselves to receive aright the food that was provided. For when evil becomes our delight, and what is good the reverse, we ought to be entreating God rather to win us back to the love of the good, than to grant us the evil. Not that it is wrong to eat flesh, for the apostle, speaking of this very thing, says, “Every creature of God is good, and nothing to be refused which is received with thanksgiving; but because, as he also says, “It is evil for that man who eateth with offense;”[Romans 14:20] and if so, with offense to man, how much more so if to God, to whom it was no light offense, on the part of the Israelites, to reject what wisdom was supplying, and ask for that which lust was craving: although they would not actually make the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 353, footnote 12 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 15, 16. (HTML)
CCEL Footnote 1449 (In-Text, Margin)
... otherwise grace is no more grace.” Listen, thou ungrateful one, listen: “Ye have not chosen me, but I have chosen you.” Not that thou mayest say, I am chosen because I already believed. For if thou wert believing in Him, then hadst thou already chosen Him. But listen: “Ye have not chosen me.” Not that thou mayest say, Before I believed I was already doing good works, and therefore was I chosen. For what good work can be prior to faith, when the apostle says, “Whatsoever is not of faith is sin”?[Romans 14:23] What, then, are we to say on hearing such words, “Ye have not chosen me,” but that we were evil, and were chosen in order that we might be good through the grace of Him who chose us? For it is not by grace, if merit preceded: but it is of grace: and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 463, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCIV (HTML)
CCEL Footnote 4370 (In-Text, Margin)
... the Master giveth thy task into thy hands, and shall He not exact it from thee when thou comest to repeat it? or when thou hast begun to repeat it, shalt thou not be in fear of stripes? At present then we are receiving our work: afterwards we are placed before the Master, that we may give up to Him all our past tasks, that is, that we may give an account of all those things which are now being bestowed upon us. Hear the Apostle’s words: “We must all appear before the judgment-seat of Christ,” etc.[Romans 14:10] “It is He that teacheth man knowledge.” Doth He not know, who maketh thee to know?
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 115, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter II (HTML)
CCEL Footnote 330 (In-Text, Margin)
... loftier or more secure than that in which a man has only one anxiety, “How he ought to please God?” Hast thou seen the shipwrecks, Theodore, of those who sail upon this sea? Wherefore, I beseech thee, avoid the deep water, avoid the stormy billows, and seize some lofty spot where it is not possible to be captured. There is a resurrection, there is a judgment, there is a terrible tribunal which awaits us when we have gone out of this world; “we must all stand before the judgment-seat of Christ.”[Romans 14:10] It is not in vain that we are threatened with hell fire, it is not without purpose that such great blessings have been prepared for us. The things of this life are a shadow, and more naught even than a shadow, being full of many fears, and many ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 150, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily Concerning Lowliness of Mind. (HTML)
Concerning Lowliness of Mind. (HTML)
CCEL Footnote 418 (In-Text, Margin)
... man, not angel, not archangel; but the Lord of the heavens himself, the only-begotten Son of God himself having clothed himself with flesh, freely gave himself on our behalf. Shall we not do everything, and take every trouble, so that the men who have been thus valued may enjoy every solicitude at our hands? And what kind of defence shall we have? what allowance? This at least is the very thing by way of declaring which Paul also said, “Do not by thy meat destroy him for whose sake Christ died.”[Romans 14:15] For desiring to shame, and to bring to solicitude, and to persuade to care for their neighbours, those who despise their brethren, and look down upon them as being weak, instead of all else he set down the Master’s death.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 161, footnote 8 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
First Instruction. (HTML)
CCEL Footnote 503 (In-Text, Margin)
... into contact with a weak conscience, it makes him who touches them unclean. For that the thing in question is not unclean naturally, Moses himself who ordained this law showed, when he bore off the entire corpse of Joseph, and yet remained clean. On this account Paul also, discoursing to us about this uncleanness which does not come naturally but by reason of the weakness of the conscience, speaks somewhat in this way, “Nothing is common of itself save to him who accounteth anything to be common.”[Romans 14:14] Dost thou not see that uncleanness does not arise from the nature of the thing, but from the weakness of the reasoning about it? And again: “All things indeed are clean, howbeit it is evil to that man who eateth with offense.” Dost thou see that it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 161, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
First Instruction. (HTML)
CCEL Footnote 504 (In-Text, Margin)
... yet remained clean. On this account Paul also, discoursing to us about this uncleanness which does not come naturally but by reason of the weakness of the conscience, speaks somewhat in this way, “Nothing is common of itself save to him who accounteth anything to be common.” Dost thou not see that uncleanness does not arise from the nature of the thing, but from the weakness of the reasoning about it? And again: “All things indeed are clean, howbeit it is evil to that man who eateth with offense.”[Romans 14:20] Dost thou see that it is not to eat, but to eat with offense, that is the cause of uncleanness?
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 384, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VI (HTML)
CCEL Footnote 1293 (In-Text, Margin)
... upon our pleasures; undergoing the toils of virtue; keeping the body under like Paul, and bringing it into subjection; not “making provision for the lusts of the flesh;” and pursuing the strait and narrow way, we should soon be earnestly desirous of future things, and eager to be delivered from our present labours. And to prove that what I say is not untrue, ascend to the tops of the mountains, and observe the monks who are there; some in sackcloth; some in bonds; some in fastings; some shut up[Romans 14:23] in darkness. Thou wilt then perceive, that all these are earnestly desiring death, and calling it rest. For even as the pugilist is eager to leave the stadium, in order that he may be freed from wounds; and the wrestler longs for the theatre to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 392, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VII (HTML)
CCEL Footnote 1349 (In-Text, Margin)
... punishing us, He were but half good. But this is not the case. God forbid! Among men this may probably happen, when they inflict punishments in anger and passion; but God being free from passion, whether He exercise kindness, or whether He punish, He is alike good. Nor less does the threat of hell serve to show His goodness, than the promise of the kingdom. But how? I answer. If He had not threatened hell, if He had not prepared punishment, there are not many who would have attained the kingdom.[Romans 14:13] For the promise of good things doth not so strongly induce the multitude to virtue; as doth the threat of evil things compel by fear, and arouse them to the care of the soul. So that, although hell be the opposite of the kingdom of heaven, yet each ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 388, footnote 2 (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 VIII on Rom. iv. 1, 2. (HTML)
CCEL Footnote 1308 (In-Text, Margin)
... resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham’s offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast thee off. Do not then demand this of him too.[Romans 14:3] For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for thy sake, since now it is not even this: for thou then wert in need of bodily signs, but now there is no need of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 116, footnote 2 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily XX (HTML)
CCEL Footnote 97 (In-Text, Margin)
Ver. 11. “And through thy meat[Romans 14:15] he that is weak perisheth, the brother for whose sake Christ died.”
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 202, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 1:22-26 (HTML)
CCEL Footnote 580 (In-Text, Margin)
... things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? was it not through goodness? was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy[Romans 14:13] we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 352, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on First Thessalonians. (HTML)
1 Thessalonians 4:13 (HTML)
CCEL Footnote 1006 (In-Text, Margin)
Ver. 14. “For if we believe,” he says, “that Jesus died and rose again,” and lived,[Romans 14:9] “even so them also that are fallen asleep in Jesus will God bring with Him.”
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 498, footnote 3 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 2 Timothy. (HTML)
2 Timothy 2:20,21 (HTML)
CCEL Footnote 1388 (In-Text, Margin)
... perishing for their pravity of doctrine. For these things hold together. You see that when we do not the will of God, we are under the snare of the devil. And often not only from a bad life, but from one defect, we enter into Hell, where there are not good qualities to counterbalance it, since the virgins were not accused of fornication or adultery, nor of envy or ill-will, nor of drunkenness, nor of unsound faith, but of a failure of oil, that is, they failed in almsgiving, for that is the oil meant.[Romans 14:13] And those who were pronounced accursed in the words, “Depart from me, ye cursed, into everlasting fire,” were not accused of any such crimes, but because they had not fed Christ.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 234, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1516 (In-Text, Margin)
... then that Paul knew no other Christ save Him that suffered and was buried and rose and was born, whom he calls man, for after saying, ‘If Christ be preached that He rose from the dead,’ he adds, giving the reason of His incarnation, ‘For since by man came death by man came also the resurrection of the dead,’ and on all occasions in reference to the passion, the manhood and the dissolution of the Lord, he uses the name of Christ as in the text, ‘Destroy not him with thy meat for whom Christ died,’[Romans 14:15] and again, ‘But now in Christ ye who sometimes were far off are made nigh in the blood of Christ,’ and again, ‘Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 275, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To Anatolius the Patrician. (HTML)
CCEL Footnote 1755 (In-Text, Margin)
... that I mourn over the ruin of the churches of Phœnicia, be it known to your lordship that it is impossible for me not to grieve when I see the horn of the Jews exalted on high and the Christians in tears and sorrow, though they send them to the very ends of the earth. We cannot fight against the apostolic decrees, for we remember the word of the Apostle which says, “We ought to obey God rather than men,” and more terrible to us than any of the pains of this life is the “judgment seat of Christ”[Romans 14:10] the Lord, before whom we shall all stand to render an account of our words and of our deeds. On account of that judgment seat the hardships of this present life must be endured. For them that suffer wrong the hope of what is to come is consolation ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 321, footnote 11 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2123 (In-Text, Margin)
... him.” And a little further on when predicting the destruction of antichrist he adds, “Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” And when exhorting the Romans to concord he says, “But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”[Romans 14:10] And the Lord Himself when announcing His second advent besides other things says too this “Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For as the lightning cometh out of the east, and shineth even unto the west, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 321, footnote 11 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2123 (In-Text, Margin)
... him.” And a little further on when predicting the destruction of antichrist he adds, “Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” And when exhorting the Romans to concord he says, “But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”[Romans 14:16] And the Lord Himself when announcing His second advent besides other things says too this “Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For as the lightning cometh out of the east, and shineth even unto the west, ...
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 3, page 446, footnote 3 (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)
Jerome's reference to his Commentary on the Ephesians. (HTML)
... Origen that he formerly called him an Apostle and now calls him a heretic. But it is impossible that this should really have been so. For either he was right in his former praises, and his judgment has since been perverted by some kind of extreme ill feeling, and in that case no attention is to be paid to him; or else his former praises were mistaken, and he is now condemning himself, and in that case what judgment does he think others will pass upon him, when, according to the words of the Apostle,[Romans 14:23] he passes condemnation on himself.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 463, footnote 3 (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 II (HTML)
In his “Best mode of Translation” he relies on the opinions of Cicero and Horace. (HTML)
8. Take the treatise which he entitles “On the best mode of translating,” though there is nothing in it except the addition of the title which is of the best, for all is of the worst; and in which he proves those to be heretics with whom he is now in communion, thus incurring the condemnation of our Apostle (not his, for those whom he calls ‘his’ are Flaccus and Tully) who says, “He who judges[Romans 14:23] is condemned if he eat.” In that treatise, which tells us that no works of any kind reasonably admit of a rendering word for word (though he has come round now to think such rendering reasonable) he inserts whole passages from a work of Cicero. But had he not said, “What has Horace to do with the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 66, footnote 3 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment. (HTML)
CCEL Footnote 350 (In-Text, Margin)
... up for the good the kingdom of heaven, but for them that have done evil everlasting fire and outer darkness. 4. For thus the Lord Himself also says: “Henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father.” 5. And for this very reason there is also a word of the Saviour to prepare us for that day, in these words: “Be ye ready and watch, for He cometh at an hour ye know not.” For, according to the blessed Paul: “We[Romans 14:10] must all stand before the judgment-seat of Christ, that each one may receive according as he hath done in the body, whether it be good or bad.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 526, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
8. For the righteous man, being nurtured in faith and knowledge, and the observance of divine precepts, has his soul always in health. Wherefore it is commanded to ‘receive to ourselves him who is weak in the faith[Romans 14:1],’ and to nourish him, even if he is not yet able to eat bread, but herbs, ‘for he that is weak eateth herbs.’ For even the Corinthians were not able to partake of such bread, being yet babes, and like babes they drank milk. ‘For every one that partaketh of milk is unskilful in the word of righteousness,’ according to the words of that divine man. The Apostle exhorts his beloved son ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 528, footnote 15 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... all things, and remaining in itself, it maketh all things new; and passing upon holy souls, fashioneth the friends of God and the prophets.’ To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: ‘I have fed you with milk, not with meat.’ To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul[Romans 14:2], ‘Let him that is weak eat herbs.’ But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, ‘Strong meat is for those who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 529, footnote 12 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... and smote Job with sore boils. For this is the characteristic of those who go out from before God—to smite and to injure the men of God. And this is the characteristic of those who fall away from the faith—to injure and persecute the faithful. The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, ‘Mine eyes are on the faithful of the earth, that they may dwell with me.’ But those that are weak in the faith[Romans 14:1], Paul urges that we should especially take to ourselves. For virtue is philanthropic, just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not ...
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 25, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 396 (In-Text, Margin)
... should indulge ourselves too much on the score of our ailments, he commands that but little shall be taken; advising rather as a physician than as an apostle (though, indeed, an apostle is a spiritual physician). He evidently feared that Timothy might succumb to weakness, and might prove unequal to the constant moving to and fro involved in preaching the Gospel. Besides, he remembered that he had spoken of “wine wherein is excess,” and had said, “it is good neither to eat flesh nor to drink wine.”[Romans 14:21] Noah drank wine and became intoxicated; but living as he did in the rude age after the flood, when the vine was first planted, perhaps he did not know its power of inebriation. And to let you see the hidden meaning of Scripture in all its fulness ...
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 39, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 625 (In-Text, Margin)
... 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.” 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 God thanks.[Romans 14:6] Daily Isaiah cries: “Is it such a fast that I have chosen, saith the Lord?” and again: “In the day of your fast ye find your own pleasure, and oppress all your laborers. Behold ye fast for strife and contention, and to smite with the fist of ...
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 60, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Asella. (HTML)
CCEL Footnote 936 (In-Text, Margin)
7. Salute Paula and Eustochium, who, whatever the world may think, are always mine in Christ. Salute Albina, your mother, and Marcella, your sister; Marcellina also, and the holy Felicitas; and say to them all: “We must all stand before the judgment seat of Christ,[Romans 14:10] and there shall be revealed the principle by which each has lived.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 61, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 946 (In-Text, Margin)
... rehoboth or broad places; to leave also the plain of Shinar, where the tower of pride had been raised to heaven. He has to pass through the waves of this world, and to ford its rivers; those by which the saints sat down and wept when they remembered Zion, and Chebar’s flood, whence Ezekiel was carried to Jerusalem by the hair of his head. All this Abraham undergoes that he may dwell in a land of promise watered from above, and not like Egypt, from below, no producer of herbs for the weak and ailing,[Romans 14:2] but a land that looks for the early and the latter rain from heaven. It is a land of hills and valleys, and stands high above the sea. The attractions of the world it entirely wants, but its spiritual attractions are for this all the greater. Mary, ...
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 75, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1152 (In-Text, Margin)
... they had not been defiled with women —not, of course, with harlots, intercourse with whom was forbidden by the law, but with their own wives, to whom they were lawfully united. Moreover, when the people were about to receive the law on Mount Sinai they were commanded to keep away from their wives for three days. I know that at Rome it is customary for the faithful always to receive the body of Christ, a custom which I neither censure nor indorse. “Let every man be fully persuaded in his own mind.”[Romans 14:5] But I appeal to the consciences of those persons who after indulging in sexual intercourse on the same day receive the communion—having first, as Persius puts it, “washed off the night in a flowing stream,” and I ask such why they do not presume to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 105, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Furia. (HTML)
CCEL Footnote 1579 (In-Text, Margin)
... early womanhood, take only water to drink, for this is by nature of all drinks the most cooling. This, if your stomach is strong enough to bear it; but if your digestion is weak, hear what the apostle says to Timothy: “use a little wine for thy stomach’s sake and thine often infirmities.” Then as regards your food you must avoid all heating dishes. I do not speak of flesh dishes only (although of these the chosen vessel declares his mind thus: “it is good neither to eat flesh nor to drink wine”[Romans 14:21]) but of vegetables as well. Everything provocative or indigestible is to be refused. Be assured that nothing is so good for young Christians as the eating of herbs. Accordingly in another place he says: “another who is weak eateth herbs.” Thus the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 106, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Furia. (HTML)
CCEL Footnote 1580 (In-Text, Margin)
... for thy stomach’s sake and thine often infirmities.” Then as regards your food you must avoid all heating dishes. I do not speak of flesh dishes only (although of these the chosen vessel declares his mind thus: “it is good neither to eat flesh nor to drink wine”) but of vegetables as well. Everything provocative or indigestible is to be refused. Be assured that nothing is so good for young Christians as the eating of herbs. Accordingly in another place he says: “another who is weak eateth herbs.”[Romans 14:2] Thus the heat of the body must be tempered with cold food. Daniel and the three children lived on pulse. They were still boys and had not come yet to that frying-pan on which the King of Babylon fried the elders who were judges. Moreover, by an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 166, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2451 (In-Text, Margin)
... Ionia, or any of those birds so expensive that they fly away with the largest properties. And do not fancy that you eschew meat diet when you reject pork, hare, and venison and the savoury flesh of other quadrupeds. It is not the number of feet that makes the difference but delicacy of flavour. I know that the apostle has said: “every creature of God is good and nothing to be refused if it be received with thanksgiving.” But the same apostle says: “it is good neither to eat flesh nor to drink wine,”[Romans 14:21] and in another place: “be not drunk with wine wherein is excess.” “Every creature of God is good”—the precept is intended for those who are careful how they may please their husbands. Let those feed on flesh who serve the flesh, whose bodies boil ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 196, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2740 (In-Text, Margin)
... not.” She would frequently exclaim: “I am a stranger with thee and a sojourner as all my fathers were,” and again, I desire “to depart and to be with Christ.” As often too as she was troubled with bodily weakness (brought on by incredible abstinence and by redoubled fastings), she would be heard to say: “I keep under my body and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway;” and “It is good neither to eat flesh nor to drink wine;”[Romans 14:21] and “I humbled my soul with fasting;” and “thou wilt make all” my “bed in” my “sickness;” and “Thy hand was heavy upon me: my moisture is turned into the drought of summer.” And when the pain which she bore with such wonderful patience darted ...
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 6, page 283, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Augustine to Optatus. (HTML)
CCEL Footnote 3902 (In-Text, Margin)
... trying time has come upon us in which I have found it better to hold my peace than to speak. Consequently my studies have ceased, that I may not give occasion to what Appius calls ‘the eloquence of dogs.’ For this reason I have not been able to send any answer to your two learned and brilliant letters. Not, indeed, that I think anything in them needs correction, but that I recall the Apostle’s words: ‘One judges in this way, another in that; let every man give full expression to his own opinion.’[Romans 14:5] All that a lofty intellect can draw from the well of holy scripture has been drawn by you. So much your reverence must allow me to say in praise of your ability. But though in any discussion between us our joint object is the advancement of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 360, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4357 (In-Text, Margin)
... reached the deluge. But after the deluge, together with the giving of the law which no one could fulfil, flesh was given for food, and divorce was allowed to hard-hearted men, and the knife of circumcision was applied, as though the hand of God had fashioned us with something superfluous. But once Christ has come in the end of time, and Omega passed into Alpha and turned the end into the beginning, we are no longer allowed divorce, nor are we circumcised, nor do we eat flesh, for the Apostle says,[Romans 14:21] “It is good not to eat flesh, nor to drink wine.” For wine as well as flesh was consecrated after the deluge.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 392, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4721 (In-Text, Margin)
... fleeces. What is the use of swine if we may not eat their flesh? of roes, stags, fallow-deer, boars, hares, and such like game? of geese, wild and tame? of wild ducks and fig-peckers? of woodcocks? of coots? of thrushes? Why do hens run about our houses? If they are not eaten, all these creatures were created by God for nothing. But what need is there of argument when Scripture clearly teaches that every moving creature, like herbs and vegetables, were given to us for food, and the Apostle cries aloud[Romans 14:20] ‘All things are clean to the clean, and nothing is to be rejected, if it be received with thanksgiving,’ and tells us that men will come in the last days, forbidding to marry, and to eat meats, which God created for use? The Lord himself was called ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4815 (In-Text, Margin)
... and Gomorrha, eating and drinking, and marrying, and giving in marriage. For both the flood and the fire from heaven found fulness as well as marriage ready for destruction. Nor need we wonder if the Apostle commands that everything sold in the market be bought and eaten, since with idolaters, and with those who still ate in the temples of the idols meats offered to idols as such, it passed for the highest abstinence to abstain only from food eaten by the Gentiles. And if he says to the Romans:[Romans 14:3] “Let not him that eateth set at nought him that eateth not: and let not him that eateth not judge him that eateth,” he does not make fasting and fulness of equal merit, but he is speaking against those believers in Christ who were still judaizing: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4816 (In-Text, Margin)
... passed for the highest abstinence to abstain only from food eaten by the Gentiles. And if he says to the Romans: “Let not him that eateth set at nought him that eateth not: and let not him that eateth not judge him that eateth,” he does not make fasting and fulness of equal merit, but he is speaking against those believers in Christ who were still judaizing: and he warns Gentile believers, not to offend those by their food who were still too weak in faith. In brief this is clear enough in the sequel:[Romans 14:14] “I know and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4817 (In-Text, Margin)
... sequel: “I know and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. Let not then your good be evil spoken of: for the Kingdom of God is not eating and drinking.” And that no one may suppose he is referring to fasting and not to Jewish superstition, he immediately explains,[Romans 14:2] “One man hath faith to eat all things: but he that is weak eateth herbs.” And again, “One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. He that regardeth the day, regardeth it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4818 (In-Text, Margin)
... save that to him who accounteth anything to be unclean, to him it is unclean. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. Let not then your good be evil spoken of: for the Kingdom of God is not eating and drinking.” And that no one may suppose he is referring to fasting and not to Jewish superstition, he immediately explains, “One man hath faith to eat all things: but he that is weak eateth herbs.” And again,[Romans 14:5] “One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 405, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4850 (In-Text, Margin)
... members have not the same office: so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence,” and so on. And elsewhere:[Romans 14:5] “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” To the Corinthians he says: “I have planted, Apollos watered: but God gave the increase. So then, neither is he that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 420, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Vigilantius. (HTML)
CCEL Footnote 4969 (In-Text, Margin)
... according to knowledge”—adopt the practice in honour of the martyrs, what harm is thereby done to you? Once upon a time even the Apostles pleaded that the ointment was wasted, but they were rebuked by the voice of the Lord. Christ did not need the ointment, nor do martyrs need the light of tapers; and yet that woman poured out the ointment in honour of Christ, and her heart’s devotion was accepted. All those who light these tapers have their reward according to their faith, as the Apostle says:[Romans 14:5] “Let every one abound in his own meaning.” Do you call men of this sort idolaters? I do not deny, that all of us who believe in Christ have passed from the error of idolatry. For we are not born Christians, but become Christians by being born again. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 113, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1949 (In-Text, Margin)
... of teaching? Be a good steward thereof. Canst thou attach the souls of the hearers? Do this diligently. There are many doors of good stewardship. Only let none of us be condemned and cast out; that we may with boldness meet Christ the Everlasting King, who reigns for ever. For He doth reign for ever, who shall be judge of quick and dead, because for quick and dead He died. And as Paul says, For to this end Christ both died and lived again, that He might be Lord both of the dead and living[Romans 14:9].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 214, footnote 5 (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 2644 (In-Text, Margin)
... their strength, they would probably be overwhelmed and oppressed, owing to the inability of their mind, as is the case with our material bodies, to digest and appropriate what is offered to it, and so would lose even their original power. Others require the wisdom which is spoken among the perfect, and the higher and more solid food, since their senses have been sufficiently exercised to discern truth and falsehood, and if they were made to drink milk, and fed on the vegetable diet of invalids,[Romans 14:2] they would be annoyed. And with good reason, for they would not be strengthened according to Christ, nor make that laudable increase, which the Word produces in one who is rightly fed, by making him a perfect man, and bringing him to the measure of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 14 (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 2678 (In-Text, Margin)
54. What of the laboriousness of his teaching? The manifold character of his ministry? His loving kindness? And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence,[Romans 14:3] wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit. On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown, others he charges with folly. Some who hold a straight course he accompanies, sharing in their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 14 (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 2678 (In-Text, Margin)
54. What of the laboriousness of his teaching? The manifold character of his ministry? His loving kindness? And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence,[Romans 14:6] wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit. On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown, others he charges with folly. Some who hold a straight course he accompanies, sharing in their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 50, footnote 6 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Exposition of the present state of the Churches. (HTML)
CCEL Footnote 1356 (In-Text, Margin)
... is not one to feel for the fallen and hold out a helping hand, although according to the ancient law he is not uncondemned, who passes by even his enemy’s beast of burden fallen under his load. This is not the state of things now. Why not? The love of many has waxed cold; brotherly concord is destroyed, the very name of unity is ignored, brotherly admonitions are heard no more, nowhere is there Christian pity, nowhere falls the tear of sympathy. Now there is no one to receive “the weak in faith,”[Romans 14:1] but mutual hatred has blazed so high among fellow clansmen that they are more delighted at a neighbour’s fall than at their own success. Just as in a plague, men of the most regular lives suffer from the same sickness as the rest, because they catch ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 21 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1938 (In-Text, Margin)
... words be suggested to them by those who are entrusted with the duty of carefully dispensing the word to the building up of the faith, lest God’s Holy Spirit be grieved. Any one who comes in ought not to be able, of his own free will, to accost or speak to any of the brothers, before those to whom the responsibility of general discipline is committed have approved of it as pleasing to God, with a view to the common good. The Christian ought not to be enslaved by wine; nor to be eager for flesh meat,[Romans 14:21] and as a general rule ought not to be a lover of pleasure in eating or drinking, “for every man that striveth for the mastery is temperate in all things.” The Christian ought to regard all the things that are given him for his use, not as his to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 33 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1950 (In-Text, Margin)
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation and respect should be shewn to every one. No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt.[Romans 14:10] Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 158, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Paregorius, the presbyter. (HTML)
CCEL Footnote 2204 (In-Text, Margin)
... hold aloof from unbecoming indulgence. You ought to have been all the more ready to submit yourself without difficulty to my demands, in that you allege that you are free from all bodily appetite. I do not suppose that a man of three score years and ten lives with a woman from any such feelings, and I have not decided, as I have decided, on the ground of any crime having been committed. But we have learnt from the Apostle, not to put a stumbling block or an occasion to fall in a brother’s way;”[Romans 14:13] and I know that what is done very properly by some, naturally becomes to others an occasion for sin. I have therefore given my order, in obedience to the injunction of the holy Fathers, that you are to separate from the woman. Why then, do you find ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 235, footnote 4 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Ambrose, bishop of Milan. (HTML)
CCEL Footnote 2689 (In-Text, Margin)
... with a joy equivalent to the distress with which their custodians have parted with them and sent them to you. Let none dispute; let none doubt. Here you have that unconquered athlete. These bones, which shared in the conflict with the blessed soul, are known to the Lord. These bones He will crown, together with that soul, in the righteous day of His requital, as it is written, “we must stand before the judgment seat of Christ, that each may give an account of the deeds he has done in the body.”[Romans 14:10] One coffin held that honoured corpse. None other lay by his side. The burial was a noble one; the honours of a martyr were paid him. Christians who had welcomed him as a guest and then with their own hands laid him in the grave, have now disinterred ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 157, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XX. The river flowing from the Throne of God is a figure of the Holy Spirit, but by the waters spoken of by David the powers of heaven are intended. The kingdom of God is the work of the Spirit; and it is no matter for wonder if He reigns in this together with the Son, since St. Paul promises that we too shall reign with the Son. (HTML)
156. And what wonder is it if the Holy Spirit is in the throne of God, since the kingdom of God itself is the work of the Holy Spirit, as it is written: “For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Spirit.”[Romans 14:17] And when the Saviour Himself says, “Every kingdom divided against itself shall be destroyed,” by adding afterwards, “But if I, by the Spirit of God, cast out devils, without doubt the kingdom of God is come upon you,” He shows that the kingdom of God is held undivided by Himself and by the Spirit.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 175, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1489 (In-Text, Margin)
... poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all; that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ “is come to save that which was lost,” and “to be Lord both of the dead and living.”[Romans 14:9] In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ. If, then, death be the debt of all, we must be able to endure the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 223, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
... the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is, and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son; from God, He is the Word; He is the radiance of the Father’s glory, the expression of His substance, the counterpart of God, the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true, the Life of the Living One.[Romans 14:11] In agreement, therefore, stand the attributes of Father and Son, that none may suppose any diversity, or doubt but that they are of one Majesty. For each and all of these names would we furnish examples of their use were we not constrained by a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 367, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book I. (HTML)
Chapter VI. St. Ambrose explains that he is not speaking against marriage, and proceeds to compare the advantages and disadvantages of the single and married state. (HTML)
24. I am not indeed discouraging marriage, but am enlarging upon the benefits of virginity. “He who is weak,” says the Apostle, “eateth herbs.”[Romans 14:2] I consider one thing necessary, I admire another. “Art thou bound to a wife? Seek not to be loosed. Art thou free from a wife? Seek not a wife.” This is the command to those who are. But what does he say concerning virgins? “He who giveth his virgin in marriage doeth well, and he who giveth her not doeth better.” The one sins not if she marries, the other, if she marries not, it is for eternity. In the former is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 462, footnote 4 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3702 (In-Text, Margin)
39. And so like a good physician, desiring to preserve the stability of virtue in the strong, and to give health to the weak, he gives counsel to the one, and points out the remedy to the others: “He that is weak eateth herbs,”[Romans 14:2] let him take a wife; he that has more power let him seek the stronger meat of virtue. And rightly he added: “For he who being steadfast hath settled in his own heart, having no necessity, but hath power over his own will, and hath determined this in his own heart, to keep his own virgin, doeth well. So then both he who giveth his own virgin in marriage, doeth well; and he that ...
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 ...
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 14:10] 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 300, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil. (HTML)
... cometh not with observation, nor shall men say Lo here, or lo there: for verily I say unto you that the kingdom of God is within you.” But nothing else can be “within you,” but knowledge or ignorance of truth, and delight either in vice or in virtue, through which we prepare a kingdom for the devil or for Christ in our heart: and of this kingdom the Apostle describes the character, when he says “For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost.”[Romans 14:17] And so if the kingdom of God is within us, and the actual kingdom of God is righteousness and peace and joy, then the man who abides in these is most certainly in the kingdom of God, and on the contrary those who live in unrighteousness, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 301, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil. (HTML)
... light by day, neither shall the brightness of the moon give light to thee: but the Lord shall be thine everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself: but the Lord shall be thine everlasting light, and the days of thy mourning shall be ended:” and therefore the holy Apostle does not say generally or without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is “in the Holy Ghost.”[Romans 14:17] For he was perfectly aware of another detestable joy, of which we hear “the world shall rejoice,” and “woe unto you that laugh, for ye shall mourn.” In fact the kingdom of heaven must be taken in a threefold sense, either that the heavens shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 468, 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 XVII. The Second Conference of Abbot Joseph. On Making Promises. (HTML)
Chapter XX. How even Apostles thought that a lie was often useful and the truth injurious. (HTML)
... not judge him that eateth:” and: “He that giveth his virgin in marriage doeth well, and he that giveth her not in marriage doeth better;” and elsewhere: “Who,” says he, “is weak, and I am not weak? Who is offended, and I burn not?” and in this way he fulfilled what he had commanded the Corinthians to do when he said: “Be ye without offence to Jews and Greeks and the Church of Christ, as I also please all men in all things, not seeking mine own profit but that of the many, that they may be saved.”[Romans 14:3] For it had certainly been profitable not to circumcise Timothy, not to shave his head, not to undergo Jewish purification, not to practice going barefoot, not to pay legal vows; but he did all these things because he did not seek his own profit but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 508, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days. (HTML)
Chapter XIII. What kind of good fasting is. (HTML)
... intentions, so as to think that we fall into sin by taking food, we shall not only gain no advantage by our abstinence but shall actually contract grievous guilt and fall into the sin of impiety, as the Apostle says: “Abstaining from meats which God has created to be received with thanksgiving by the faithful and those who know the truth. For every creature of God is good, and nothing to be refused if it is partaken of with thanksgiving.” For “if a man thinks that a thing is common, to him it is common.”[Romans 14:14] And therefore we never read that anyone is condemned simply for taking food, but only when something was joined with it or followed afterwards, for which he deserved condemnation.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 566, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book III. (HTML)
Chapter VII. He shows once more by other passages of the Apostle that Christ is God. (HTML)
... must hold that God is altogether one with Christ? Hear what the Apostle says to the Corinthians: “For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.” But in another passage, in writing to the Romans he says: “We shall all stand before the judgment seat of God: for it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”[Romans 14:10-11] You see then that the judgment seat of God is the same as that of Christ; understand then without any doubt that Christ is God; and when you see that the substance of God and Christ is altogether inseparable, admit also that the Person cannot be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 158, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Lent, VIII. (HTML)
CCEL Footnote 933 (In-Text, Margin)
... the flesh but also to the purification of the mind, we desire your observance to be so complete that, as you cut down the pleasures that belong to the lusts of the flesh, so you should banish the errors that proceed from the imaginations of the heart. For he whose heart is polluted with no misbelief prepares himself with true and reasonable purification for the Paschal Feast, in which all the mysteries of our religion meet together. For, as the Apostle says, that “all that is not of faith is sin[Romans 14:23],” the fasting of those will be unprofitable and vain, whom the father of lying deceives with his delusions, and who are not fed by Christ’s true flesh. As then we must with the whole heart obey the Divine commands and sound doctrine, so we must use ...