Early Church Fathers Scripture Index : Texts
1 Corinthians 7:25
There are 31 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 480, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XV.—At first God deemed it sufficient to inscribe the natural law, or the Decalogue, upon the hearts of men; but afterwards He found it necessary to bridle, with the yoke of the Mosaic law, the desires of the Jews, who were abusing their liberty; and even to add some special commands, because of the hardness of their hearts. (HTML)
CCEL Footnote 3979 (In-Text, Margin)
... of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, “But these things I say, not the Lord.” And again: “But this I speak by permission, not by commandment.” And again: “Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.”[1 Corinthians 7:25] But further, in another place he says: “That Satan tempt you not for your incontinence.” If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of ...
Ante-Nicene Fathers, Volume 2, page 34, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Fifth. Of True Fasting and Its Reward: Also of Purity of Body. (HTML)
CCEL Footnote 268 (In-Text, Margin)
I said to him, “Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me.” “I will explain them all to you,” he said, “and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God,[1 Corinthians 7:25-28] you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command.” I said to him, ...
Ante-Nicene Fathers, Volume 6, page 322, footnote 1 (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)
The Doctrine of Paul Concerning Virginity Explained. (HTML)
I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity—if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus:[1 Corinthians 7:25-28] “Now concerning virgins, I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress; I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from ...
Ante-Nicene Fathers, Volume 7, page 436, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book IV (HTML)
Sec. II.—On Domestic and Social Life (HTML)
CCEL Footnote 2968 (In-Text, Margin)
XIV. Concerning virginity we have received no commandment;[1 Corinthians 7:25] but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, “It is better not to vow, than to vow and not pay.” Let such a virgin, therefore, be holy in body and soul, as the temple of God, as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is ...
Ante-Nicene Fathers, Volume 7, page 493, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. III.—Ordination and Duties of the Clergy (HTML)
CCEL Footnote 3698 (In-Text, Margin)
XXIV. I, the same, make a constitution in regard to virgins: A virgin is not ordained, for we have no such command from the Lord;[1 Corinthians 7:25] for this is a state of voluntary trial, not for the reproach of marriage, but on account of leisure for piety.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 477, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Against the Belief of Those Who Think that the Sins Which Have Been Accompanied with Almsgiving Will Do Them No Harm. (HTML)
CCEL Footnote 1599 (In-Text, Margin)
... application among those who are the children of the promise and vessels of mercy. For even those righteous men, who have lived with such holiness that they receive into the eternal habitations others also who have won their friendship with the mammon of unrighteousness, became such only through the merciful deliverance of Him who justifies the ungodly, imputing to him a reward according to grace, not according to debt. For among this number is the apostle, who says, “I obtained mercy to be faithful.”[1 Corinthians 7:25]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 247, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Faith Itself is the Gift of God; And Good Works Will Not Be Wanting in Those Who Believe. (HTML)
CCEL Footnote 1129 (In-Text, Margin)
And lest men should arrogate to themselves the merit of their own faith at least, not understanding that this too is the gift of God, this same apostle, who says in another place that he had “obtained mercy of the Lord to be faithful,”[1 Corinthians 7:25] here also adds: “and that not of yourselves; it is the gift of God: not of works, lest any man should boast.” And lest it should be thought that good works will be wanting in those who believe, he adds further: “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” We shall be made truly free, then, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 420, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 13 (HTML)
CCEL Footnote 2045 (In-Text, Margin)
... married, that the straits of this present time may be escaped, not that it is of any profit unto a future life. And, that they may not seem to have put forth this vain opinion from out the vanity of their own heart, they take the Apostle to witness, where he saith, “But concerning virgins I have not command of the Lord, but I give counsel, as having obtained mercy from God to be faithful. Therefore I think that this is good on account of the present necessity, because it is good for a man so to be.”[1 Corinthians 7:25-26] Lo, say they, where the Apostle shows “that this is good on account of the present necessity,” not on account of the future eternity. As though the Apostle would have regard for the present necessity, otherwise than as providing and consulting for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 421, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 14 (HTML)
CCEL Footnote 2047 (In-Text, Margin)
... separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but that, which, within the kingdom of God itself, might be more largely possessed, if there were larger thoughts how they were to please God, will assuredly be less, when as this very thing is less thought of by necessity of marriage. Therefore he says, “Concerning virgins I have not command of the Lord.”[1 Corinthians 7:25] For whosoever obeys not a command, is guilty and liable for punishment. Wherefore, because it is not sin to marry a wife or to be married, (but if it were a sin, it would be forbidden by a “Command,”) on this account there is no “Command” of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 196, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Ninth Item of the Accusation; And Pelagius’ Reply. (HTML)
CCEL Footnote 1685 (In-Text, Margin)
... however, who presented the indictment against Pelagius said that they had been unable at the moment to adduce all the words. In the first chapter, then, of Cœlestius’ book they alleged that the following was written: “That we do more than is commanded us in the law and the gospel.” To this Pelagius replied: “This they have set down as my statement. What we said, however, was in keeping with the apostle’s assertion concerning virginity, of which Paul writes: ‘I have no commandment of the Lord.’”[1 Corinthians 7:25] Upon this the synod said: “This also the Church receives.” I have read for myself the meaning which Cœlestius gives to this in his book,—for he does not deny that the book is his. Now he made this statement obviously with the view of persuading us ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 211, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. The Dogmas of Cœlestius Laid to the Charge of Pelagius, as His Master, and Condemned. (HTML)
CCEL Footnote 1776 (In-Text, Margin)
... “the Church to be without spot and wrinkle.” Pelagius, however, said in his reply, “that he had made such an assertion, but as meaning that the Church is by the laver cleansed from every spot and wrinkle, and that in this purity the Lord would have her continue.” Respecting that statement of Cœlestius: “That we do more than is commanded us in the law and the gospel,” Pelagius urged in his own vindication, that “he spoke concerning virginity,” of which Paul says: “I have no commandment of the Lord.”[1 Corinthians 7:25] Another objection alleged that Cœlestius had maintained that “every individual has the ability to possess all powers and graces,” thus annulling that “diversity of gifts” which, the apostle sets forth. Pelagius, however, answered, that “he did not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 450, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Faith that He Kept Was the Free Gift of God. (HTML)
CCEL Footnote 3046 (In-Text, Margin)
His last clause runs thus: “I have kept the faith.” But he who says this is the same who declares in another passage, “I have obtained mercy that I might be faithful.”[1 Corinthians 7:25] He does not say, “I obtained mercy because I was faithful,” but “in order that I might be faithful,” thus showing that even faith itself cannot be had without God’s mercy, and that it is the gift of God. This he very expressly teaches us when he says, “For by grace are ye saved through faith, and that not of yourselves; it is the gift of God.” They might possibly say, “We received grace because we believed;” as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 455, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Faith is the Gift of God. (HTML)
CCEL Footnote 3096 (In-Text, Margin)
I have already discussed the point concerning faith, that is, concerning the will of him who believes, even so far as to show that it appertains to grace,—so that the apostle did not tell us, “I have obtained mercy because I was faithful;” but he said, “I have obtained mercy in order to be faithful.”[1 Corinthians 7:25] And there are many other passages of similar import,—among them that in which he bids us “think soberly, according as God hath dealt out to every man the proportion of faith;” and that which I have already quoted: “By grace are ye saved through faith; and that not of yourselves; it is the gift of God;” and again another in the same Epistle to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 499, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Continuation of the Preceding. (HTML)
CCEL Footnote 3425 (In-Text, Margin)
... every side to avoid this condemnable opinion, let him understand that what the apostle says is said with entire truthfulness, “Unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.” He shows that both are the gifts of God, because he said that both were given. And he does not say, “to believe on Him more fully and perfectly,” but, “to believe on Him.” Neither does he say that he himself had obtained mercy to be more faithful, but “to be faithful,”[1 Corinthians 7:25] because he knew that he had not first given the beginning of his faith to God, and had its increase given back to him again by Him; but that he had been made faithful by God, who also had made him an apostle. For the beginnings of his faith are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 501, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Augustin Confesses that He Had Formerly Been in Error Concerning the Grace of God. (HTML)
CCEL Footnote 3439 (In-Text, Margin)
... whom He hardeneth He leaves to do evil works; but that mercy is bestowed upon the preceding merit of faith, and that hardening is applied to preceding iniquity.’ And this indeed is true; but it should further have been asked, whether even the merit of faith does not come from God’s mercy,—that is, whether that mercy is manifested in man only because he is a believer, or whether it is also manifested that he may be a believer? For we read in the apostle’s words: ‘I obtained mercy to be a believer.’[1 Corinthians 7:25] He does not say, ‘Because I was a believer.’ Therefore although it is given to the believer, yet it has been given also that he may be a believer. Therefore also, in another place in the same book I most truly said: ‘Because, if it is of God’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 170, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
Second Instruction. (HTML)
CCEL Footnote 543 (In-Text, Margin)
... When He is about to receive thee into service, He first asks if thou wishest to leave that cruel and relentless tyrant, and He receives covenants from thee. For his service is not forced upon thee. And see the lovingkindness of God. For we, before we put down the price, ask those who are being sold, and when we have learned that they are willing, then we put down the price. But Christ not so, but He even put down the price for us all; his precious blood. For, He says, ye were bought with a price.[1 Corinthians 7:25] Notwithstanding, not even then does He compel those who are unwilling, to serve him; but except thou hast grace, He says, and of thine own accord and will determinest to enroll thyself under my rule, I do not compel, nor force thee. And we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 30, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 478 (In-Text, Margin)
... Wedlock is the more honored, the more what is born of it is loved. Why, mother, do you grudge your daughter her virginity? She has been reared on your milk, she has come from your womb, she has grown up in your bosom. Your watchful affection has kept her a virgin. Are you angry with her because she chooses to be a king’s wife and not a soldier’s? She has conferred on you a high privilege; you are now the mother-in-law of God. “Concerning virgins,” says the apostle, “I have no commandment of the Lord.”[1 Corinthians 7:25] Why was this? Because his own virginity was due, not to a command, but to his free choice. For they are not to be heard who feign him to have had a wife; for, when he is discussing continence and commending perpetual chastity, he uses the words, “I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 69, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1083 (In-Text, Margin)
7. In another passage we have discussed the reasons which led Paul to say: “Now concerning virgins, I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.”[1 Corinthians 7:25] Here also, while we have extolled virginity, we have been careful to give marriage its due. “Had the Lord commanded virginity,” we said, “He would have seemed to condemn marriage and to do away with that seed-plot of humanity from which virginity itself springs. Had He cut away the root how could He have looked for fruit? Unless He had first laid the foundations, how could He have built ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3719 (In-Text, Margin)
... for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became quite harmless, so is it now with the virgin soul. The dew of heaven and severe fasting quench in a girl the flame of passion and enable her soul even in its earthly tenement to live the angelic life. Therefore the chosen vessel declares that concerning virgins he has no commandment of the Lord.[1 Corinthians 7:25] For you must act against nature or rather above nature if you are to forswear your natural function, to cut off your own root, to cull no fruit but that of virginity, to abjure the marriage-bed, to shun intercourse with men, and while in the body to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 345, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4252 (In-Text, Margin)
... be as himself. He had not, it is true, a commandment from the Lord respecting virginity, for that grace surpasses the unassisted power of man, and it would have worn an air of immodesty to force men to fly in the face of nature, and to say in other words, I want you to be what the angels are. It is this angelic purity which secures to virginity its highest reward, and the Apostle might have seemed to despise a course of life which involves no guilt. Nevertheless in the immediate context he adds,[1 Corinthians 7:25] “But I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is.” What is meant by present distress? ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 355, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4316 (In-Text, Margin)
12. Having discussed marriage and continency he at length comes to virginity and says[1 Corinthians 7:25-26] “Now concerning virgins I have no commandment of the Lord: but I give my judgement, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is.” Here our opponent goes utterly wild with exultation: this is his strongest battering-ram with which he shakes the wall of virginity. “See,” says he, “the Apostle confesses that as regards ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 371, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4489 (In-Text, Margin)
34. All that goes for nothing, says Jovinianus, because even bishops, priests, and deacons, husbands of one wife, and having children, were appointed by the Apostle. Just as the Apostle[1 Corinthians 7:25] says he has no commandment respecting virgins, and yet gives his advice, as one who had obtained mercy from the Lord, and is anxious throughout the whole discussion to give virginity the preference over marriage, and advises what he does not venture to command, lest he seem to lay a snare, and to put a heavier burden upon man’s nature than it can bear; so also in establishing the constitution of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 373, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4506 (In-Text, Margin)
... rampant in the very presence of the laws and the symbols of authority and the courts of justice. Be not afraid that all will become virgins: virginity is a hard matter, and therefore rare, because it is hard: “Many are called, few chosen.” Many begin, few persevere. And so the reward is great for those who have persevered. If all were able to be virgins, our Lord would never have said: “He that is able to receive it, let him receive it:” and the Apostle would not have hesitated to give his advice,—[1 Corinthians 7:25] “Now concerning virgins I have no commandment of the Lord.” Why then, you will say, were the organs of generation created, and why were we so fashioned by the all-wise creator, that we burn for one another, and long for natural intercourse? To reply ...
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 7:25] 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, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 60b, footnote 11 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning the volitions and free-will of our Lord Jesus Christ. (HTML)
Observe further that the word judgment (γνώμη) is used in many ways and in many senses. Sometimes it signifies exhortation: as when the divine apostle says, Now concerning virgins I have no commandment of the Lord; yet I give my judgment[1 Corinthians 7:25]: sometimes it means counsel, as when the prophet David says, They have taken crafty counsel against Thy people: sometimes it means a decree, as when we read in Daniel, Concerning whom (or, what) went this shameless decree forth? At other times it is used in the sense of belief, or opinion, or purpose, and, to put it shortly, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 57, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. (HTML)
87. Such was Paul, who gave counsel to virgins,[1 Corinthians 7:25] guidance to priests, so as to offer himself as a pattern for us to copy. Thus he knew how to be humble, as also Joseph did, who, though sprung from the noble family of the patriarchs, was not ashamed of his base slavery; rather he adorned it with his ready service, and made it glorious by his virtues. He knew how to be humble who had to go through the hands of both buyer and seller, and called them, Lord. Hear him as he humbles himself: “My lord on my account knoweth not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 367, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book I. (HTML)
Chapter V. Heaven is the home of virginity, and the Son of God its Author, Who though He was a Virgin before the Virgin, yet being of the Virgin took the Virgin Church as His bride. Of her we have all been born. Some of her gifts are enumerated. Her daughters have a special excellence in that virginity is not a matter of precept, and that it is a most powerful help in the pursuit of piety. (HTML)
23. But let us now come down from the mother to the daughters. “Concerning virgins,” says the Apostle, “I have no commandment of the Lord.”[1 Corinthians 7:25] If the teacher of the Gentiles had none, who could have one? And in truth he had no commandment, but he had an example. For virginity cannot be commanded, but must be wished for, for things which are above us are matters for prayer rather than under mastery. “But I would have you,” he says, “be without carefulness. For he who is without a wife is careful for the things which are the Lord’s, how he may please God.…And the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 403, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter XII. The difference between matters of precept and of counsel is treated of, as shown in the case of the young man in the Gospel, and the difference of the rewards set forth both for counsels and precepts is spoken of. (HTML)
CCEL Footnote 3381 (In-Text, Margin)
72. Marriage, then, is honourable, but chastity is more honourable, for “he that giveth his virgin in marriage doeth well, but he that giveth her not in marriage doeth better.” That, then, which is good need not be avoided, but that which is better should be chosen. And so it is not laid upon any, but set before him. And, therefore, the Apostle said well: “Concerning virgins I have no commandment of the Lord, yet I give my counsel.”[1 Corinthians 7:25] For a command is issued to those subject, counsel is given to friends. Where there is a commandment, there is a law; where counsel, there is grace. A commandment is given to enforce what is according to nature, a counsel to incite us to follow grace. And, therefore, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 405, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who make themselves such. Those only deserve praise who have through continence gained the victory over themselves, but no one is to be compelled to live this life, as neither Christ nor the Apostle laid down such a law, so that the marriage vow is not to be blamed, though that of chastity is better. (HTML)
CCEL Footnote 3397 (In-Text, Margin)
80. For the Lord Himself did not impose this commandment, but invited the will, and the Apostle did not lay down a rule, but gave a counsel.[1 Corinthians 7:25] But this not a man’s counsel as to things within the compass of man’s strength, for he acknowledges that the gift of divine mercy was bestowed upon him, that he might know how faithfully to set first the former, and to arrange the latter. And, therefore, he says: “I think,” not, I order, but, “I think that this is good because of the present distress.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 461, footnote 15 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3697 (In-Text, Margin)
35. Again, with what reverence for virginity has the holy Apostle spoken: “Concerning virgins I have no commandment of the Lord, but I give my counsel, as having obtained mercy of the Lord.”[1 Corinthians 7:25] He has received no commandment, but a counsel, for that which beyond the law is not commanded, but is rather advised by way of counsel. Authority is not assumed but grace is shown, and this is not shown by anyone, but by him who obtained mercy from the Lord. Are then the counsels of these men better than those of the apostles? The Apostle says, “I give my counsel,” but they think it right to dissuade ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 59, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity. (HTML)
Chapter IV. (HTML)
... possessed. Above all things, therefore, the commandments which have been enjoined upon us must be kept by those who preserve chastity in its entireness, and who are hoping for its reward from the justice of God, lest otherwise the pains taken to maintain a glorious chastity and continence come to nothing. No one acquainted with the law does not know that virginity is above the commandment or precept, as the Apostle says, “Now, as to virgins, I have no precept of the Lord, but I give my advice.”[1 Corinthians 7:25] When, therefore, he simply gives advice about maintaining virginity, and lays down no precept, he acknowledges that it is above the commandment. Those, therefore, who preserve virginity, do more than the commandment requires. But it will then only ...