Early Church Fathers Scripture Index : Texts
Galatians 1:20
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 432, footnote 19 (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)
On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles. (HTML)
... Creator. He then cursorily touches on his own conversion from a persecutor to an apostle—confirming thereby the Acts of the Apostles, in which book may be found the very subject of this epistle, how that certain persons interposed, and said that men ought to be circumcised, and that the law of Moses was to be observed; and how the apostles, when consulted, determined, by the authority of the Holy Ghost, that “a yoke should not be put upon men’s necks which their fathers even had not been able to bear.”[Galatians 1:11-24] Now, since the Acts of the Apostles thus agree with Paul, it becomes apparent why you reject them. It is because they declare no other God than the Creator, and prove Christ to belong to no other God than the Creator; whilst the promise of the Holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 273, footnote 2 (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 1606 (In-Text, Margin)
... which the wicked obstinacy of error can be broken down? For as soon as you have produced it, if it be disliked by him who contends with you, he will reply that, in the passage alleged, the writer was uttering a falsehood under the pressure of some honourable sense of duty. And where will any one find this way of escape impossible, if it be possible for men to say and believe that, after introducing his narrative with these words, “The things which I write unto you, behold, before God, I lie not,”[Galatians 1:20] the apostle lied when he said of Peter and Barnabas, “I saw that they walked not uprightly, according to the truth of the gospel ”? For if they did walk uprightly, Paul wrote what was false; and if he wrote what was false here, when did he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 470, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Lying. (HTML)
Section 28 (HTML)
CCEL Footnote 2342 (In-Text, Margin)
28. It is also written, “But I say unto you, Swear not at all.” But the Apostle himself has used oaths in his Epistles.[Galatians 1:20] And so he shows how that is to be taken which is said, “I say unto you, Swear not at all:” that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And this indeed came of evil, as it is said, “Whatever is more than ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 477, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Lying. (HTML)
Section 43 (HTML)
CCEL Footnote 2381 (In-Text, Margin)
... of way into which he had fallen; the very way of religion in which is salvation for all men, they by breaking and mincing the authority of the Scriptures do endeavor themselves to overthrow. In which they do not see that it is not only lying, but perjury that they lay to the charge of the Apostle in the very doctrine of piety, that is, in an Epistle in which he preaches the Gospel; seeing that he there saith, before he relates that matter, “What I write unto you, behold, before God, I lie not.”[Galatians 1:20] But it is time that we set bounds to this disputation: in the consideration and treatment whereof altogether there is nothing more meet to be, before all else, borne in mind and made our prayer, than that which the same Apostle saith: “God is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 426, footnote 2 (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 1 (HTML)
... apostles shines with such exceeding grace, was corrected by the later Apostle Paul, when he adopted a custom in the matter of circumcision at variance with the demands of truth. If it was therefore possible for Peter in some point to walk not uprightly according to the truth of the gospel, so as to compel the Gentiles to judaize, as Paul writes in that epistle in which he calls God to witness that he does not lie; for he says, "Now the things which I write unto you, behold, before God, I lie not;"[Galatians 1:20] and, after this sacred and awful calling of God to witness, he told the whole tale, saying in the course of it, "But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 22, footnote 4 (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 XVII (HTML)
CCEL Footnote 157 (In-Text, Margin)
... who gives the command not to swear, so far as relates to the righteousness of the kingdom of heaven. For just as he who does not speak at all cannot speak falsely, so he who does not swear at all cannot swear falsely. But yet, since he who takes God to witness swears, this section must be carefully considered, lest the apostle should seem to have acted contrary to the Lord’s precept, who often swore in this way, when he says, “Now the things which I write unto you, behold, before God I lie not;”[Galatians 1:20] and again, “The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.” Of like nature also is that asseveration, “For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 134, footnote 4 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXI on Acts ix. 26, 27. (HTML)
CCEL Footnote 494 (In-Text, Margin)
... went I to Jerusalem to those who were Apostles before me:” or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but “assayed to join himself unto the disciples”—as being a teacher, not a disciple—“I went not,” he says, “for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them.” Or,[Galatians 1:17-21] he does not speak of this visit, but passes it by, so that the order is, “I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:” or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 58, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:11-14 (HTML)
CCEL Footnote 196 (In-Text, Margin)
What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, whilst we deem others trustworthy even independently of oaths.[Galatians 1:20] Seest thou that there is no need of oaths in any case? ‘When such an one speaks,’ we say, ‘I believe him, even without any oath, but thee, no, not with thy oaths.’ Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For ...