Early Church Fathers Scripture Index : Texts
Galatians 3:23
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 217, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... one universal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: “Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster.”[Galatians 3:23-25] Do you not hear that we are no longer under that law which was accompanied with fear, but under the Word, the master of free choice? Then he subjoined the utterance, clear of all partiality: “For ye are all the children of God through faith in ...
Ante-Nicene Fathers, Volume 2, page 338, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XXVI.—Moses Rightly Called a Divine Legislator, And, Though Inferior to Christ, Far Superior to the Great Legislators of the Greeks, Minos and Lycurgus. (HTML)
... given by God through Moses. It accordingly conducts to the divine. Paul says: “The law was instituted because of transgressions, till the seed should come, to whom the promise was made.” Then, as if in explanation of his meaning, he adds: “But before faith came, we were kept under the law, shut up,” manifestly through fear, in consequence of sins, “unto the faith which should afterwards be revealed; so that the law was a schoolmaster to bring us to Christ, that we should be justified by faith.”[Galatians 3:23-24] The true legislator is he who assigns to each department of the soul what is suitable to it and to its operations. Now Moses, to speak comprehensively, was a living law, governed by the benign Word. Accordingly, he furnished a good polity, which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 242, 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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 674 (In-Text, Margin)
... acquaintance with the holy, and just, and good commandments of the law; so that, being thus humbled, they might learn that only by grace through faith could they be freed from subjection to the law as transgressors, and be reconciled to the law as righteous. So the same apostle says: "For before faith came, we were kept under the law, shut up unto the faith which was afterwards revealed. Therefore the law was our schoolmaster in Christ Jesus; but after faith came, we are no longer under a schoolmaster."[Galatians 3:23] That is, we are no longer subject to the penalty of the law, because we are set free by grace. Before we received in humility the grace of the Spirit, the letter was only death to us, for it required obedience which we could not render. Thus Paul ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 244, footnote 6 (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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 693 (In-Text, Margin)
... man Christ Jesus, has already been accomplished. Is not the promise of eternal life by resurrection from the dead? This we see fulfilled in the flesh of Him of whom it is said, that the Word became flesh and dwelt among us. In former days faith was dim, for the saints and righteous men of those times all believed and hoped for the same things, and all these sacraments and ceremonies pointed to the future; but now we have the revelation of the faith to which the people were shut up under the law;[Galatians 3:23] and what is now promised to believers in the judgment is already accomplished in the example of Him who came not to destroy the law and the prophets, but to fulfill them.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 97, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law; Grace. (HTML)
CCEL Footnote 856 (In-Text, Margin)
... mere will, if the fear of punishment transcend the pleasure of lust. In what he says, “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe,” it is the benefit of this “ conclusion ” itself which is asserted. For what purposes “ hath it concluded,” except as it is expressed in the next sentence: “Before, indeed, faith came, we were kept under the law, concluded for the faith which was afterwards revealed?”[Galatians 3:23] The law was therefore given, in order that grace might be sought; grace was given, in order that the law might be fulfilled. Now it was not through any fault of its own that the law was not fulfilled, but by the fault of the carnal mind; and this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 125, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
The Scope and Purpose of the Law’s Threatenings; 'Perfect Wayfarers.' (HTML)
CCEL Footnote 1154 (In-Text, Margin)
... avoided;” he thereupon denied that it was “proper that they should be censured even as light offences, if they cannot possibly be wholly avoided.” He of course does not notice the Scriptures of the New Testament, wherein we learn that the intention of the law in its censure is this, that, by reason of the transgressions which men commit, they may flee for refuge to the grace of the Lord, who has pity upon them—“the schoolmaster” “shutting them up unto the same faith which should afterwards be revealed;”[Galatians 3:23] that by it their transgressions may be forgiven, and then not again be committed, by God’s assisting grace. The road indeed belongs to all who are progressing in it; although it is they who make a good advance that are called “perfect travellers.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 403, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Scriptural Confirmation of the Catholic Doctrine. (HTML)
CCEL Footnote 2686 (In-Text, Margin)
... be a cause of greater sin.” They do not hear the apostle saying, “For the law worketh wrath; for where no law is, there is no transgression;” and, “The law was added for the sake of transgression until the seed should come to whom the promise was made;” and, “If there had been a law given which could have given life, righteousness should altogether have been by the law; but the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”[Galatians 3:23] Hence it is that the Old Testament, from the Mount Sinai, where the law was given, gendereth to bondage, which is Agar. “Now we,” says he, “are not children of the bondmaid but of the freewoman.” Therefore they are not children of the freewoman who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 545, footnote 7 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15. (HTML)
... does not need anything; and, since nothing is unclean to Him, He is full in regard to them, as He testifies, by Isaiah, saying, ‘I am full.’ Now there was a law given about these things, for the instruction of the people, and to prefigure things to come, for Paul saith to the Galatians; ‘Before faith came, we were kept guarded under the law, being shut up in the faith which should afterwards be revealed unto us; wherefore the law was our instructor in Christ, that we might be justified by faith[Galatians 3:23-24].’ But the Jews knew not, neither did they understand, therefore they walked in the daytime as in darkness, feeling for, but not touching, the truth we possess, which [was contained] in the law; conforming to the letter, but not submitting to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 274, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter VIII. The heretical objection, that the Son cannot be equal to the Father, because He cannot beget a Son, is turned back upon the authors of it. From the case of human nature it is shown that whether a person begets offspring or not, has nothing to do with his power. Most of all must this be true since, otherwise, the Father Himself would have to be pronounced wanting in power. Whence it follows that we have no right to judge of divine things by human, and must take our stand upon the authority of Holy Writ, otherwise we must deny all power either to the Father or to the Son. (HTML)
... latter were said to be inferior to the former on that ground. So monstrous also, I say, does it seem, in regard simply to men, that one should therefore be esteemed the more lightly because he hath a father. Peradventure, indeed, the Arians suppose that Christ is in the position of one in a family, and frets because He is not set free and independent of His Father’s authority, and is not empowered to administer the estate. But Christ is not under tutelage; nay, rather has He abolished all tutelage.[Galatians 3:23]