Early Church Fathers Scripture Index : Texts
1 Corinthians 7:3
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 399, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2618 (In-Text, Margin)
... “propter intemperantiam;” sed iis, qui finem liberorum procreationis cupiunt transilire: ne, cure nimium annuerit noster adversarius, excitet appetitionem ad alienas voluptates. Fortasse autem quoniam iis, qui juste vivunt, resistit propter æmulationem, et adversus eos contendit, volens eos ad suos ordines traducere, per laboriosam continentiam eis vult præbere occasionera. Merito ergo dicit: “Melius est matrimonio jungi quam uri,” ut “vir reddat debiturn uxori, et uxor viro, et ne frustrentur invicem”[1 Corinthians 7:3] hoc divino ad generationera dato auxilio. “Qui autem, inquiunt, non oderit patrem, vel matrem, vel uxorem, vel filios, non potest meus esse discipulus.” Non jubet odisse proprium genus: “Honora” enim, inquit, “patrein et matrein, ut tibi bene sit:” ...
Ante-Nicene Fathers, Volume 2, page 402, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2665 (In-Text, Margin)
... fornicationi, sed Domino, et Dominus corpori.” Et quod matrimonium non dicat fomicationem, ostendit eo, quod subiungit: “An nescitis, quod qui adhæret meretrici, unum est corpus?” An meretricem quis dicet virginem, priusquam nubat? “Et ne fraudetis,” inquit, “vos invicem, nisi ex consensu ad tempus:” per dictionem, “fraudetis,” ostendens matrimonii debitum esse liberorum procreationem: quod quidem in iis, quæ præcedunt, ostendit, dicens: “Mulieri vir debitum reddat; similiter autem mulier quoque viro;”[1 Corinthians 7:3] post quam exsolutionem, in domo custodienda, et in ea quæ est in Christo fide, adjutrix est. Et adhuc apertius, dicens: “Iis, qui sunt juncti matrimonio, præcipio, inquit, non ego, sed Dominus, uxorem a viro non sepamri; sin autem separata fuerit, ...
Ante-Nicene Fathers, Volume 3, page 710, footnote 2 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Patience. (HTML)
As God is the Author of Patience So the Devil is of Impatience. (HTML)
CCEL Footnote 9055 (In-Text, Margin)
... to his assistance for the thrusting of man into crime. The woman, immediately on being met by him—I may say so without rashness—was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,[1 Corinthians 7:3] she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own ...
Ante-Nicene Fathers, Volume 4, page 91, footnote 15 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
General Consistency of the Apostle. (HTML)
CCEL Footnote 876 (In-Text, Margin)
... to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature—the apple, I mean, of marriage: “But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due.”[1 Corinthians 7:1-3] Who but must know that it was against his will that he relaxed the bond of this “good,” in order to prevent fornication? But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own ...
Ante-Nicene Fathers, Volume 5, page 543, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way.”[1 Corinthians 7:1-7] Also in the same place: “An unmarried man thinks of those things which are the Lord’s, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, ...
Ante-Nicene Fathers, Volume 6, page 321, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Thaleia. (HTML)
Paul an Example to Widows, and to Those Who Do Not Live with Their Wives. (HTML)
... every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to prayer; and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment.”[1 Corinthians 7:2-6] And this is very carefully considered. “By permission” he says, showing that he was giving counsel, “not of command;” for he receives command respecting chastity and the not touching of a woman, but permission respecting those who are ...
Ante-Nicene Fathers, Volume 7, page 143, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book V. Of Justice (HTML)
Chap. VIII.—Of justice known to all, but not embraced; of the true temple of God, and of His worship, that all vices may be subdued (HTML)
... souls, who sees through secret crimes, and even the very thoughts themselves. There would be no frauds or plunderings if they had learned, through the instruction of God, to be content with that which was their own, though little, so that they might prefer solid and eternal things to those which are frail and perishable. There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God.[1 Corinthians 7:2-7] Nor would necessity compel a woman to dishonour her modesty, to seek for herself a most disgraceful mode of sustenance; since the males also would restrain their lust, and the pious and religious contributions of the rich would succour the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 63, 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 Catholic Church. (HTML)
Marriage and Property Allowed to the Baptized by the Apostles. (HTML)
CCEL Footnote 157 (In-Text, Margin)
... wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may have leisure for prayer; and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment. For I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that."[1 Corinthians 7:1-7]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 291, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 861 (In-Text, Margin)
... in obedience to her he had children by her hand-maid, and afterwards, without any hiring, by herself. On this occasion it was Rachel’s turn, so that she had the power so expressly mentioned in the New Testament by the apostle, "The husband hath not power over his own body, but the wife." Rachel had a bargain with her sister, and, being in her sister’s debt, she referred her to Jacob, her own debtor. For the apostle uses this figure when he says, "Let the husband render unto the wife what is due."[1 Corinthians 7:3] Rachel gave what was in her power as due from her husband, in return for what she had chosen to take from her sister.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 270, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
A Certain Degree of Intemperance is to Be Tolerated in the Case of Married Persons; The Use of Matrimony for the Mere Pleasure of Lust is Not Without Sin, But Because of the Nuptial Relation the Sin is Venial. (HTML)
CCEL Footnote 2118 (In-Text, Margin)
... incontinence. For thus says the Scripture: “Let the husband render unto the wife her due: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other; except it be with consent for a time, that ye may have leisure for prayer; and then come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment.”[1 Corinthians 7:3-6] Now in a case where permission must be given, it cannot by any means be contended that there is not some amount of sin. Since, however, the cohabitation for the purpose of procreating children, which must be admitted to be the proper end of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 31, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 504 (In-Text, Margin)
... great inconveniences are involved in wedlock and how many anxieties encompass it I have, I think, described shortly in my treatise—published against Helvidius —on the perpetual virginity of the blessed Mary. It would be tedious to go over the same ground now; and any one who pleases may draw from that fountain. But lest I should seem wholly to have passed over the matter, I will just say now that the apostle bids us pray without ceasing, and that he who in the married state renders his wife her due[1 Corinthians 7:3] cannot so pray. Either we pray always and are virgins, or we cease to pray that we may fulfil the claims of marriage. Still he says: “If a virgin marry she hath not sinned. Nevertheless such shall have trouble in the flesh.” At the outset I promised ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 68, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1059 (In-Text, Margin)
... has forbidden in the Gospel. Hence, also, the apostle says: ‘It is good for a man not to touch’ a wife or ‘a woman,’ as if there were danger in the contact which he who should so touch one could not escape. Accordingly, when the Egyptian woman desired to touch Joseph he flung away his cloak and fled from her hands. But as he who has once married a wife cannot, except by consent, abstain from intercourse with her or repudiate her, so long as she does not sin, he must render unto his wife her due,[1 Corinthians 7:3] because he has of his own free will bound himself to render it under compulsion.” Can one who declares that it is a precept of the Lord that wives should not be put away, and that what God has joined together man must not, without consent, put ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 13 (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 2677 (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,[1 Corinthians 7:3] self-discipline and indulgence, 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, ...