Early Church Fathers Scripture Index : Texts
1 Corinthians 7:10
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 399, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2622 (In-Text, Margin)
... 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:” sed ne abducaris, inquit, per appetitiones a ratione alienas, sed neque civilibus moribus conformis fias. Domus enim constat ex genere, civitates autem ex domibus; quemadmodum Paulus quoque eos, qui occupantur in matrimonio, “mundo dixit placere.” Rursus dicit Dominus: “Qui uxorem duxit, ne expellat; et qui non duxit, ne ducat;”[1 Corinthians 7:10-11] qui ex proposito castitatis professus est uxorem non ducere maneat cælebs. Utrisque ergo idem Dominus per prophetam Isaiam convenientes dat promissiones sic dicens: “Ne dicat eunuchus: Sum lignum aridum;” hæc enim dicit Dominus eunuchis: “Si ...
Ante-Nicene Fathers, Volume 2, page 402, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2666 (In-Text, Margin)
... procreationem: quod quidem in iis, quæ præcedunt, ostendit, dicens: “Mulieri vir debitum reddat; similiter autem mulier quoque viro;” 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, maneat innupta, vel viro reconcilietur; et virum uxorem non dimittere. Reliquis autem dico ego, non Dominus: Si quis frater,”[1 Corinthians 7:10-12] usque ad illud: “Nunc autem sancta est.” Quid autem adhæc dicunt, qui in legem invehuntur, et in matrimonium, quasi sit solum a lege concessum, non autem etiam in Novo Testamento? Quid ad has leges latas possunt dicere, qui sationem abhorrent et ...
Ante-Nicene Fathers, Volume 3, page 443, footnote 24 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. (HTML)
Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ,[1 Corinthians 7:10] however, when He here commands “the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband,” both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be ...
Ante-Nicene Fathers, Volume 3, page 443, footnote 25 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator. (HTML)
Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, however, when He here commands “the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband,”[1 Corinthians 7:10-11] both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation. But what reasons does (the apostle) allege for ...
Ante-Nicene Fathers, Volume 5, page 553, footnote 22 (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 first Epistle of Paul to the Corinthians: “But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife.”[1 Corinthians 7:10-11]
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 252, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Jerome (HTML)
CCEL Footnote 1521 (In-Text, Margin)
... why compellest thou the Gentiles to live as do the Jews?”—if, indeed, Peter seemed to him to be doing what was right, and if, notwithstanding, he, in order to soothe troublesome opponents, both said and wrote that Peter did what was wrong; —if we say thus, what then shall be our answer when perverse men such as he himself prophetically described arise, forbidding marriage, if they defend themselves by saying that, in all which the same apostle wrote in confirmation of the lawfulness of marriage,[1 Corinthians 7:10-16] he was, on account of men who, through love for their wives, might become troublesome opponents, declaring what was false,—saying these things, forsooth, not because he believed them, but because their opposition might thus be averted? It is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 402, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 7 (HTML)
CCEL Footnote 1950 (In-Text, Margin)
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband;[1 Corinthians 7:10-11] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer, lest by withdrawing from him, who is not an adulterer, she cause him to commit adultery. But perhaps she may justly be reconciled to her husband, either he being to be borne with, if she cannot ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 412, 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 32 (HTML)
CCEL Footnote 2020 (In-Text, Margin)
... 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.” 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.”[1 Corinthians 7:10-11] All these are goods, on account of which marriage is a good; offspring, faith, sacrament. But now, at this time, not to seek offspring after the flesh, and by this means to maintain a certain perpetual freedom from every such work, and to be made ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 421, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 15 (HTML)
CCEL Footnote 2052 (In-Text, Margin)
... first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, as the Lord Himself saith in the Gospel. But that, which he added, “Thou art loosed from a wife, seek not a wife,” is a sentence of counsel, not of command; therefore it is lawful to do, but it is better not to do. Lastly, he added straightway, “Both if thou shalt have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.”[1 Corinthians 7:10-11] But, after that former saying of his, “Thou art bound to a wife, seek not loosening,” he added not, did he, “And if thou shalt have loosed, thou hast not sinned?” For he had already said above, “But to these, who are in marriage, I command, not I, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 17, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XIV (HTML)
CCEL Footnote 131 (In-Text, Margin)
... is to be observed as long as her husband liveth; but on the husband’s death he gives permission to marry. For he himself also held by this rule, and therein brings forward not his own advice, as in the case of some of his admonitions, but a command by the Lord when he says: “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”[1 Corinthians 7:10-11] I believe that, according to a similar rule, if he shall put her away, he is to remain unmarried, or be reconciled to his wife. For it may happen that he puts away his wife for the cause of fornication, which our Lord wished to make an exception of. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 106, footnote 3 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book IV (HTML)
The Deeds of Some Holy Persons who devoted themselves to a Solitary Life. (HTML)
CCEL Footnote 619 (In-Text, Margin)
... his youth this person had an aversion to matrimony; but when some of his relatives urged him not to contemn marriage, but to take a wife to himself, he was prevailed upon and was married. On leading the bride with the customary ceremonies from the banquet-room to the nuptial couch, after their mutual friends had withdrawn, he took a book containing the epistles of the apostles and read to his wife Paul’s Epistle to the Corinthians, explaining to her the apostle’s admonitions to married persons.[1 Corinthians 7:10] Adducing many external considerations besides, he descanted on the inconveniences and discomforts attending matrimonial intercourse, the pangs of child-bearing, and the trouble and anxiety connected with rearing a family. He contrasted with all this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 68, footnote 20 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1072 (In-Text, Margin)
... condemn that which in the clearest terms I declare to be the gift of God? Moreover, if Joseph is taken as a type of the Lord, his coat of many colors is a type of virgins and widows, celibates and wedded. Can any one who has any part in Christ’s tunic be regarded as an alien? Have we not spoken of the very queen herself—that is, the Church of the Saviour—as wearing a vesture of gold wrought about with divers colors? Moreover, when I came to discuss marriage in connection with the following verses,[1 Corinthians 7:8-10] I still adhered to the same view. “This passage,” I said, “has indeed no relation to the present controversy; for, following the decision of the Lord, the apostle teaches that a wife must not be put away saving for fornication, and that, if she has ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 352, footnote 12 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4307 (In-Text, Margin)
10. So far the first section has been explained. Let us now come to those which follow.[1 Corinthians 7:10] “But unto the married I give charge, yea not I, but the Lord. That the wife depart not from her husband (but and if she depart, let her remain unmarried, or else be reconciled to her husband): and that the husband leave not his wife. But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her,” and so on to the words “As God hath called each, so let him walk. And so ordain I ...