Early Church Fathers Scripture Index : Texts
1 Corinthians 7:4
There are 17 footnotes for this reference.
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 2, page 325, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of Sarah’s Handmaid, Hagar, Whom She Herself Wished to Be Abraham’s Concubine. (HTML)
CCEL Footnote 918 (In-Text, Margin)
... book. As regards this transaction, Abraham is in no way to be branded as guilty concerning this concubine, for he used her for the begetting of progeny, not for the gratification of lust; and not to insult, but rather to obey his wife, who supposed it would be solace of her barrenness if she could make use of the fruitful womb of her handmaid to supply the defect of her own nature, and by that law of which the apostle says, “Likewise also the husband hath not power of his own body, but the wife,”[1 Corinthians 7:4] could, as a wife, make use of him for childbearing by another, when she could not do so in her own person. Here there is no wanton lust, no filthy lewdness. The handmaid is delivered to the husband by the wife for the sake of progeny, and is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 400, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 4 (HTML)
CCEL Footnote 1943 (In-Text, Margin)
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it “power,” saying, “The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman.”[1 Corinthians 7:4] But the violation of this faith is called adultery, when either by instigation of one’s own lust, or by consent of lust of another, there is sexual intercourse on either side with another against the marriage compact: and thus faith is broken, which, even in things that are of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 401, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 6 (HTML)
CCEL Footnote 1948 (In-Text, Margin)
... sexual intercourse itself, for the begetting of children, which is the first fellowship of the human kind in this mortal state; but also, in a way, a mutual service of sustaining one another’s weakness, in order to shun unlawful intercourse: so that, although perpetual continence be pleasing to one of them, he may not, save with consent of the other. For thus far also, “The wife hath not power of her own body, but the man: in like manner also the man hath not power of his own body, but the woman.”[1 Corinthians 7:4] That that also, which, not for the begetting of children, but for weakness and incontinence, either he seeks of marriage, or she of her husband, they deny not the one or the other; lest by this they fall into damnable seductions, through temptation ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 412, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 32 (HTML)
CCEL Footnote 2019 (In-Text, Margin)
... albeit continuing unto condemnation. Therefore that marriage takes place for the sake of begetting children, the Apostle is a witness thus, “I will,” says he, “that the younger women be married.” And, as though it were said to him, For what purpose? straightway he added, “to have children, to be mothers of families.” But unto the faith of chastity pertains that saying, “The wife hath not power of her own body, but the husband: likewise also the husband hath not power of his own body, but the wife.”[1 Corinthians 7:4] But unto the sanctity of the Sacrament that saying, “The wife not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband: and let not the husband put away his wife.” All these are ...
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 284, footnote 1 (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 836 (In-Text, Margin)
... from the same natural desire for children that he had, and knowing her own barrenness, she warrantably claimed as her own the fertility of her handmaid; not consenting with sinful desires in her husband, but requesting of him what it was proper in him to grant. Nor was it the request of proud assumption; for every one knows that the duty of a wife is to obey her husband. But in reference to the body, we are told by the apostle that the wife has power over her husband’s body, as he has over hers;[1 Corinthians 7:4] so that, while in all other social matters the wife ought to obey her husband, in this one matter of their bodily connection as man and wife their power over one another is mutual,—the man over the woman, and the woman over the man. So, when Sara ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 291, footnote 1 (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 860 (In-Text, Margin)
... arrangement he was to have gone in to the other? It does not follow that he would never have gone in to Leah unless she had hired him. He must have gone to her always in her turn, for he had many children by her; and 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."[1 Corinthians 7:4] 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." Rachel gave what was in her power as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 250, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Three Things Good and Laudable in Matrimony. (HTML)
CCEL Footnote 2020 (In-Text, Margin)
... things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house;” as regards its guaranteeing chastity, it is said of it, “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;”[1 Corinthians 7:4] and considered as the bond of union: “What God hath joined together, let not man put asunder.” Touching these points, we do not forget that we have treated at sufficient length, with whatever ability the Lord has given us, in other works of ours, ...
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 1, Volume 6, page 255, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the agreement of the evangelists Matthew and Luke in the generations of the Lord. (HTML)
CCEL Footnote 1779 (In-Text, Margin)
... had no children of their own, used to adopt children born of their husbands by their hand-maids, and even oblige their husbands to give them children in this way; as Sarah, Rachel, and Leah. And in doing this the husbands did not commit adultery, in that they obeyed their wives in that matter which had regard to conjugal duty, according to what the Apostle saith: “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.”[1 Corinthians 7:4] Moses too, who was born of a Hebrew mother and was exposed, was adopted by Pharaoh’s daughter. There were not then indeed the same forms of law as now, but the choice of the will was taken for the rule of law, as the Apostle saith also in another ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 114, footnote 3 (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 320 (In-Text, Margin)
... whom he ought to have slain. If then mercy has been a cause of condemnation more than slaughter because God was disobeyed, what wonder is it if marriage condemns more than adultery when it involves the rejection of Christ? For, as I said at the beginning, if you were a private person no one would indict you for shunning to serve as a soldier; but now thou art no longer thy own master, being engaged in the service of so great a king. For if the wife hath not power over her own body, but the husband,[1 Corinthians 7:4] much more they who live in Christ must be unable to have authority over their body. He who is now despised, the same will then be our judge; think ever on Him and the river of fire: “For a river of fire” we read, “winds before His face;” for it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 68, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1054 (In-Text, Margin)
4. As the brief compass of a letter does not suffer us to delay too long on a single point, let us now pass to those which remain. In explaining the testimony of the apostle, “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,”[1 Corinthians 7:4] we have subjoined the following: “The entire question relates to those who are living in wedlock, whether it is lawful for them to put away their wives, a thing which the Lord also 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 195, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Laeta. (HTML)
CCEL Footnote 2727 (In-Text, Margin)
... small bodies; such is your innate thirst for chastity that I cannot doubt but that you would go to them even before your daughter, and would emancipate yourself from God’s first decree of the Law to put yourself under His second dispensation of the Gospel. You would count as nothing your desire for other offspring and would offer up yourself to the service of God. But because “there is a time to embrace, and a time to refrain from embracing,” and because “the wife hath not power of her own body,”[1 Corinthians 7:4] and because the apostle says “Let every man abide in the same calling wherein he was called” in the Lord, and because he that is under the yoke ought so to run as not to leave his companion in the mire, I counsel you to pay back to the full in your ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 402, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter XI. Having shown that the pretexts usually alleged for second marriages have no weight, St. Ambrose declares that he does not condemn them, though from the Apostle's words he sets forth their inconveniences, though the state of those twice married is approved in the Church, and he takes occasion to advert to those heretics who forbid them. And he says that it is because the strength of different persons varies that chastity is not commanded, but only recommended. (HTML)
CCEL Footnote 3376 (In-Text, Margin)
... then lawful to marry, but it is more seemly to abstain, for there are bonds in marriage. Do you ask what bonds? “The woman who is under a husband is bound by the law so long as her husband liveth; but if her husband be dead she is loosed from the law of her husband.” It is then proved that marriage is a bond by which the woman is bound and from which she is loosed. Beautiful is the grace of mutual love, but the bondage is more constant. “The wife hath not power of her own body, but the husband.”[1 Corinthians 7:4] And lest this bondage should seem to be rather one of sex than of marriage, there follows: “Likewise, also, the husband hath not power of his own body, but the wife.” How great; then, is the constraint in marriage, which subjects even the stronger ...