Early Church Fathers Scripture Index : Texts
Galatians 5:17
There are 70 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 420, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter VIII.—Women as Well as Men, Slaves as Well as Freemen, Candidates for the Martyr’s Crown. (HTML)
... things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness.”[Galatians 5:16-17] He calls sinners, as I think, “flesh,” and the righteous “spirit.” Further, manliness is to be assumed in order to produce confidence and forbearance, so as “to him that strikes on the one cheek, to give to him the other; and to him that takes away ...
Ante-Nicene Fathers, Volume 2, page 511, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVI.—Gnostic Exposition of the Decalogue. (HTML)
And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. “For the flesh lusteth against the Spirit, and the Spirit against the flesh.”[Galatians 5:17]
Ante-Nicene Fathers, Volume 2, page 512, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVI.—Gnostic Exposition of the Decalogue. (HTML)
The commandment, then, “Thou shalt not lust,” says, thou shalt not serve the carnal spirit, but shall rule over it; “For the flesh lusteth against the Spirit,”[Galatians 5:17] and excites to disorderly conduct against nature; “and the Spirit against the flesh” exercises sway, in order that the conduct of the man may be according to nature.
Ante-Nicene Fathers, Volume 2, page 546, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things. (HTML)
He knows accurately the declaration, “Unless ye hate father and mother, and besides your own life, and unless ye bear the sign [of the cross].” For he hates the inordinate affections of the flesh, which possess the powerful spell of pleasure; and entertains a noble contempt for all that belongs to the creation and nutriment of the flesh. He also withstands the corporeal soul, putting a bridle-bit on the restive irrational spirit: “For the flesh lusteth against the Spirit.”[Galatians 5:17] And “to bear the sign of [the cross]” is to bear about death, by taking farewell of all things while still alive; since there is not equal love in “having sown the flesh,” and in having formed the soul for knowledge.
Ante-Nicene Fathers, Volume 3, page 552, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Holy Scripture Magnifies the Flesh, as to Its Nature and Its Prospects. (HTML)
CCEL Footnote 7358 (In-Text, Margin)
... salvation of God.” They notice God when He says in Genesis, “My Spirit shall not remain among these men, because they are flesh;” but then He is also heard saying by Joel, “I will pour out of my Spirit upon all flesh.” Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that “in his flesh dwelleth no good thing;” although he affirms that “they who are in the flesh cannot please God,” because “the flesh lusteth against the Spirit;”[Galatians 5:17] yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured. Moreover, we shall elsewhere take occasion to remark, that no reproaches can fairly be cast upon the flesh, ...
Ante-Nicene Fathers, Volume 4, page 59, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Different Views in Regard to Marriage Held by Heretics, Psychic, and Spiritualists. (HTML)
CCEL Footnote 578 (In-Text, Margin)
... limit. We admit one marriage, just as we do one God. The law of marriage reaps an accession of honour where it is associated with shamefastness. But to the Psychics, since they receive not the Spirit, the things which are the Spirit’s are not pleasing. Thus, so long as the things which are the Spirit’s please them not, the things which are of the flesh will please, as being the contraries of the Spirit. “The flesh,” saith (the apostle), “lusteth against the Spirit, and the Spirit against the flesh.”[Galatians 5:17] But what will the flesh “lust” after, except what is more of the flesh? For which reason withal, in the beginning, it became estranged from the Spirit. “My Spirit,” saith (God), “shall not permanently abide in these men eternally, for that ...
Ante-Nicene Fathers, Volume 4, page 330, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On the Opposing Powers. (HTML)
3. That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.”[Galatians 5:17] If, then, the flesh lust against the Spirit, and the Spirit against the flesh, we have occasionally to wrestle against flesh and blood, i.e., as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, “There hath no temptation ...
Ante-Nicene Fathers, Volume 4, page 338, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On Human Temptations. (HTML)
... gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the Spirit,”[Galatians 5:17] they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: “The life of all flesh is the blood ...
Ante-Nicene Fathers, Volume 4, page 338, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On Human Temptations. (HTML)
... according to the flesh are called,” would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: “Since the flesh lusteth against the Spirit, and the Spirit against the flesh, so that we cannot do the things that we would.”[Galatians 5:17] What are these things now respecting which he says, “that we cannot do the things that we would?” It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, ...
Ante-Nicene Fathers, Volume 4, page 649, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXIII (HTML)
... not much more sacred observances than those feasts in which the lust of the flesh runs riot, and leads to drunkenness and debauchery. It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,” or “unleavened with bitter herbs,” or why it says, “Humble your souls,” and such like. For it is impossible for man, who is a compound being, in which “the flesh lusteth against the Spirit, and the Spirit against the flesh,”[Galatians 5:17] to keep the feast with his whole nature; for either he keeps the feast with his spirit and afflicts the body, which through the lust of the flesh is unfit to keep it along with the spirit, or else he keeps it with the body, and the spirit is unable ...
Ante-Nicene Fathers, Volume 5, page 72, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Justinus' Triad of Principles; His Angelography Founded on This Triad; His Explanation of the Birth, Life, and Death of Our Lord. (HTML)
... caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was despatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul.[Galatians 5:17] For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwelleth in men might hear (words ...
Ante-Nicene Fathers, Volume 5, page 452, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3342 (In-Text, Margin)
... are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, murders, hatred, variance, emulations, wraths, strife, seditions, dissensions, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, continence, chastity.”[Galatians 5:17-22] And therefore we make it our prayer in daily, yea, in continual supplications, that the will of God concerning us should be done both in heaven and in earth; because this is the will of God, that earthly things should give place to heavenly, and ...
Ante-Nicene Fathers, Volume 5, page 551, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... fornications, impurities, filthiness, idolatries, sorceries, murders, hatreds, strifes, emulations, animosities, provocations, hatreds, dissensions, heresies, envyings, drunkenness, revellings, and such like: with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ’s have crucified their flesh, with its vices and lusts.”[Galatians 5:17-24]
Ante-Nicene Fathers, Volume 5, page 641, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Next Teaches Us that the Authority of the Faith Enjoins, After the Father and the Son, to Believe Also on the Holy Spirit, Whose Operations He Enumerates from Scripture. (HTML)
CCEL Footnote 5271 (In-Text, Margin)
... effector of their holiness. Who, working in us for eternity, can also produce our bodies at the resurrection of immortality, accustoming them to be associated in Himself with heavenly power, and to be allied with the divine eternity of the Holy Spirit. For our bodies are both trained in Him and by Him to advance to immortality, by learning to govern themselves with moderation according to His decrees. For this is He who “desireth against the flesh,” because “the flesh resisteth against the Spirit.”[Galatians 5:17] This is He who restrains insatiable desires, controls immoderate lusts, quenches unlawful fires, conquers reckless impulses, repels drunkenness, checks avarice, drives away luxurious revellings, links love, binds together affections, keeps down ...
Ante-Nicene Fathers, Volume 6, page 343, 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)
Thekla. (HTML)
The Lust of the Flesh and Spirit: Vice and Virtue. (HTML)
... length, spending the time with arguments, having set forth the things which are most necessary for persuasion, and to gain approval for that which is expedient; and having made manifest to all, by a few words, the inconsistency of their trick, so that it is now possible even for a child to see and perceive their error; and that to do good or evil is in our own power, and not decided by the stars. For there are two motions in us, the lust of the flesh and that of the soul, differing from each other,[Galatians 5:17] whence they have received two names, that of virtue and that of vice. And we ought to obey the most noble and most useful leading of virtue, choosing the best in preference to the base. But enough on these points. I must come to the end of my ...
Ante-Nicene Fathers, Volume 9, page 496, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIV. (HTML)
The Harmony of Body, Soul, and Spirit. (HTML)
And next to this about the married, I am familiar also with another interpretation of the agreement between the two which is as follows. In the wicked, sin reigns over the soul, being settled as on its own throne in this mortal body, so that the soul obeys the lusts thereof; but in the case of those, who have stirred up the sin which formerly reigned over the body as from a throne and who are in conflict with it, “the flesh lusteth against the spirit, and the spirit against the flesh;”[Galatians 5:17] but in the case of those who have now become perfected, the spirit has gained the mastery and put to death the deeds of the body, and imparts to the body of its own life, so that already this is fulfilled, “He shall quicken also your mortal bodies ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 121, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
Of the Causes Which Alienate Us from God. (HTML)
CCEL Footnote 644 (In-Text, Margin)
11. Thus came I to understand, from my own experience, what I had read, how that “the flesh lusteth against the Spirit, and the Spirit against the flesh.”[Galatians 5:17] I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not “I,” because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 151, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
All Wish to Rejoice in the Truth. (HTML)
CCEL Footnote 861 (In-Text, Margin)
33. It is not, then, certain that all men wish to be happy, since those who wish not to rejoice in Thee, which is the only happy life, do not verily desire the happy life. Or do all desire this, but because “the flesh lusteth against the spirit, and the spirit against the flesh,” so that they “cannot do the things that they would,”[Galatians 5:17] they fall upon that which they are able to do, and with that are content; because that which they are not able to do, they do not so will as to make them able? For I ask of every man, whether he would rather rejoice in truth or in falsehood. They will no more hesitate to say, “in truth,” than to say, “that they wish to be happy.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 251, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
That death is penal, and had its origin in Adam’s sin. (HTML)
What Was the First Punishment of the Transgression of Our First Parents. (HTML)
CCEL Footnote 594 (In-Text, Margin)
... become disobedient to them, in strict retribution of their own disobedience to God. For the soul, revelling in its own liberty, and scorning to serve God, was itself deprived of the command it had formerly maintained over the body. And because it had willfully deserted its superior Lord, it no longer held its own inferior servant; neither could it hold the flesh subject, as it would always have been able to do had it remained itself subject to God. Then began the flesh to lust against the Spirit,[Galatians 5:17] in which strife we are born, deriving from the first transgression a seed of death, and bearing in our members, and in our vitiated nature, the contest or even victory of the flesh.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 287, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Of the Fratricidal Act of the Founder of the Earthly City, and the Corresponding Crime of the Founder of Rome. (HTML)
CCEL Footnote 775 (In-Text, Margin)
... between Cain and Abel illustrated the hatred that subsists between the two cities, that of God and that of men. The wicked war with the wicked; the good also war with the wicked. But with the good, good men, or at least perfectly good men, cannot war; though, while only going on towards perfection, they war to this extent, that every good man resists others in those points in which he resists himself. And in each individual “the flesh lusteth against the spirit, and the spirit against the flesh.”[Galatians 5:17] This spiritual lusting, therefore, can be at war with the carnal lust of another man; or carnal lust may be at war with the spiritual desires of another, in some such way as good and wicked men are at war; or, still more certainly, the carnal lusts ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 289, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Of the Cause of Cain’s Crime and His Obstinacy, Which Not Even the Word of God Could Subdue. (HTML)
CCEL Footnote 789 (In-Text, Margin)
... that, when it is said, “To thee its turning,” we must not supply “shall be,” but we must read, “To thee let its turning be,” understanding it as a command, not as a prediction. For then shall a man rule over his sin when he does not prefer it to himself and defend it, but subjects it by repentance; otherwise he that becomes protector of it shall surely become its prisoner. But if we understand this sin to be that carnal concupiscence of which the apostle says, “The flesh lusteth against the spirit,”[Galatians 5:17] among the fruits of which lust he names envy, by which assuredly Cain was stung and excited to destroy his brother, then we may properly supply the words “shall be,” and read, “To thee shall be its turning, and thou shalt rule over it.” For when the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 402, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness. (HTML)
What the Christians Believe Regarding the Supreme Good and Evil, in Opposition to the Philosophers, Who Have Maintained that the Supreme Good is in Themselves. (HTML)
CCEL Footnote 1267 (In-Text, Margin)
... things, what is its occupation save to wage perpetual war with vices,—not those that are outside of us, but within; not other men’s, but our own,—a war which is waged especially by that virtue which the Greeks call σωφροσυνη, and we temperance, and which bridles carnal lusts, and prevents them from winning the consent of the spirit to wicked deeds? For we must not fancy that there is no vice in us, when, as the apostle says, “The flesh lusteth against the spirit;”[Galatians 5:17] for to this vice there is a contrary virtue, when, as the same writer says, “The spirit lusteth against the flesh.” “For these two,” he says, “are contrary one to the other, so that you cannot do the things which you would.” But what is it we wish ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 465, footnote 3 (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)
That Everything Which the Grace of God Does in the Way of Rescuing Us from the Inveterate Evils in Which We are Sunk, Pertains to the Future World, in Which All Things are Made New. (HTML)
CCEL Footnote 1526 (In-Text, Margin)
... For as by the sin of one man we have fallen into a misery so deplorable, so by the righteousness of one Man, who also is God, shall we come to a blessedness inconceivably exalted. Nor ought any one to trust that he has passed from the one man to the other until he shall have reached that place where there is no temptation, and have entered into the peace which he seeks in the many and various conflicts of this war, in which “the flesh lusteth against the spirit, and the spirit against the flesh.”[Galatians 5:17] Now, such a war as this would have had no existence if human nature had, in the exercise of free will, continued steadfast in the uprightness in which it was created. But now in its misery it makes war upon itself, because in its blessedness it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 501, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Miseries of This Life Which Attach Peculiarly to the Toil of Good Men, Irrespective of Those Which are Common to the Good and Bad. (HTML)
CCEL Footnote 1654 (In-Text, Margin)
But, irrespective of the miseries which in this life are common to the good and bad, the righteous undergo labors peculiar to themselves, in so far as they make war upon their vices, and are involved in the temptations and perils of such a contest. For though sometimes more violent and at other times slacker, yet without intermission does the flesh lust against the spirit and the spirit against the flesh, so that we cannot do the things we would,[Galatians 5:17] and extirpate all lust, but can only refuse consent to it, as God gives us ability, and so keep it under, vigilantly keeping watch lest a semblance of truth deceive us, lest a subtle discourse blind us, lest error involve us in darkness, lest we should take good for evil or ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 529, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Containing a General View of the Subjects Treated in Holy Scripture (HTML)
No Man Hates His Own Flesh, Not Even Those Who Abuse It. (HTML)
CCEL Footnote 1736 (In-Text, Margin)
25. Those, on the other hand, who do this in a perverse spirit, make war upon their own body as if it were a natural enemy. And in this matter they are led astray by a mistaken interpretation of what they read: “The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other.”[Galatians 5:17] For this is said of the carnal habit yet unsubdued, against which the spirit lusteth, not to destroy the body, but to eradicate the lust of the body— i.e., its evil habit—and thus to make it subject to the spirit, which is what the order of nature demands. For as, after the resurrection, the body, having become wholly subject ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 266, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Bodies of the Saints Shall at The Resurrection Be Spiritual Bodies. (HTML)
CCEL Footnote 1269 (In-Text, Margin)
... For their ease of movement shall be as complete as their happiness. Whence their bodies have been called spiritual, though undoubtedly they shall be bodies and not spirits. For just as now the body is called animate, though it is a body, and not a soul [anima], so then the body shall be called spiritual, though it shall be a body, not a spirit. Hence, as far as regards the corruption which now weighs down the soul, and the vices which urge the flesh to lust against the spirit,[Galatians 5:17] it shall not then be flesh, but body; for there are bodies which are called celestial. Wherefore it is said, “Flesh and blood cannot inherit the kingdom of God;” and, as if in explanation of this, “neither doth corruption inherit incorruption.” What ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 381, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 5 (HTML)
CCEL Footnote 1818 (In-Text, Margin)
... no power being granted, it be not done without by means of the members of the body. When therefore a door of Continence hath been set in the mouth of the heart, whence go out all that defile the man, if nothing such be permitted to go out thence, there followeth a purity, wherein now the conscience may rejoice; although there be not as yet that perfection, wherein Continence shall not strive with vice. But now, so long as “the flesh lusteth against the spirit, and the spirit against the flesh,”[Galatians 5:17] it is enough for us not to consent unto the evils which we feel in us. But, when that consent takes place, then there goeth out of the mouth of the heart what defileth the man. But when through Continence consent is withheld, the evil of the lust of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 382, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 9 (HTML)
CCEL Footnote 1834 (In-Text, Margin)
... the very war there also was he showing, that he should speak of these, and unto the death-doing of these enemies was he calling up the soldiers of Christ by the same heavenly and spiritual trumpet. For he had said above, “But I say, walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh. For these are opposed one to the other, that ye do not what ye would. But if ye are led by the Spirit, ye are not under the Law.”[Galatians 5:16-18] Therefore being set under Grace, he would have them have that conflict against the works of the flesh. And in order to point out these works of the flesh, he added what I have mentioned above. “But the works of the flesh are manifest, which are, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 386, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 18 (HTML)
CCEL Footnote 1864 (In-Text, Margin)
... True God, Whose Nature, being in the highest sense good and incapable of change, neither doth any evil, nor suffers any evil, from Whom is every good, even that which admits of decrease, and Who admits not at all of decrease in His own Good, Which is Himself, when we hear the Apostle saying, “Walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: For these are opposed one to another, that ye do not what ye would.”[Galatians 5:16-17] Far be it from us to believe, what the madness of the Manichees believes, that there are here shown two natures or principles contrary one to another at strife, the one nature of good, the other of evil. Altogether these two are both good; both the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 388, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 22 (HTML)
CCEL Footnote 1885 (In-Text, Margin)
... flesh, but nourisheth it, and cherisheth it; as also Christ the Church.” What saith the madness of most impure impiety in answer to these things? What say ye in answer to these things, ye Manichees; ye who wish to bring in upon us, as if out of the Epistles of the Apostles, two natures without beginning, one of good, the other of evil: and will not listen to the Epistles of the Apostles, that they may correct you from that sacrilegious perverseness? As ye read, “The flesh lusteth against the spirit,”[Galatians 5:17] and, “There dwelleth not in my flesh any good;” so read ye, “No one ever hated his own flesh, but nourisheth and cherisheth it, as also Christ the Church.” As ye read, “I see another law in my members, opposed to the law of my mind;” so read ye, “As ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 390, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 25 (HTML)
CCEL Footnote 1899 (In-Text, Margin)
... received that peace which was promised perfect. And for this reason the Church is made subject unto Christ for the pledge of salvation, and the flesh lusteth against the spirit from the weakness of sickness. For neither were those other than members of the Church, unto whom he thus spake, “Walk in the spirit, and fulfill not the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh; for these are opposed the one to the other; that ye do not what we would.”[Galatians 5:16-17] These things were assuredly spoken unto the Church, which if it were not made subject unto Christ, the spirit would not in it lust against the flesh through continence. By reason of which they were indeed able not to perfect the lusts of the flesh, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 121, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Acts or Disputation Against Fortunatus the Manichæan. (HTML)
Disputation of the Second Day. (HTML)
CCEL Footnote 247 (In-Text, Margin)
... be restored to the kingdom of God whence it has gone forth. For it is said by the apostle, that "the mind of the flesh is hostile to God; is not subject to the law of God, neither indeed can be." Therefore it is evident from these things that the good soul seems to sin not voluntarily, but by the doing of that which is not subject to the law of God. For it likewise follows that "the flesh lusteth against the spirit and the spirit against the flesh; so that ye may not do the things that ye will."[Galatians 5:17] Again: "I see another law in my members, warring against the law of my mind and leading me captive in the law of sin and of death. Therefore I am a miserable man; who shall deliver me from the body of this death, unless it be the grace of God ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 566, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 69 (HTML)
... third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." If you will keep peace with these words, you will not be at variance with us. For if we seek unity by war, our war could not be praised in more glorious terms, seeing that it is written, "Thou shall love thy neighbor as thyself." And again it is written, "No man ever yet hated his own flesh." And yet the flesh lusteth against the spirit, and the spirit against the flesh.[Galatians 5:17] But if no man ever yet hated his own flesh, and yet a man lusteth against his own flesh, here you have unity sought by war, that the body, being subject to correction, may be brought under submission. But what the spirit does against the flesh, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 110, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Mercy and Pity in the Judgment of God. (HTML)
CCEL Footnote 1054 (In-Text, Margin)
... praise of mercy, that is, of the grace of God. “Bless the Lord, O my soul,” he says, “and forget not all His recompenses.” Observe, he does not say blessings, but recompenses; be cause He recompenses evil with good. “Who forgiveth all thine iniquities:” this is done in the sacrament of baptism. “Who healeth all thy diseases:” this is effected by the believer in the present life, while the flesh so lusts against the spirit, and the spirit against the flesh, that we do not the things we would;[Galatians 5:17] whilst also another law in our members wars against the law of our mind; whilst to will is present indeed to us but not how to perform that which is good. These are the diseases of a man’s old nature which, however, if we only advance with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 141, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Even Pious and God-Fearing Men Resist Grace. (HTML)
CCEL Footnote 1265 (In-Text, Margin)
Observe also what remark he adds, by which he thinks that his position is confirmed: “No will,” says he, “can take away that which is proved to be inseparably implanted in nature.” Whence then comes that utterance: “So then ye cannot do the things that ye would?”[Galatians 5:17] Whence also this: “For what good I would, that I do not; but what evil I hate, that do I?” Where is that capacity which is proved to be inseparably implanted in nature? See, it is human beings who do not what they will; and it is about not sinning, certainly, that he was treating,—not about not flying, because it was men not birds, that formed his subject. Behold, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 141, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Pelagius Admits ‘Contrary Flesh’ In the Unbaptized. (HTML)
CCEL Footnote 1270 (In-Text, Margin)
See what obstacles he still attempts to break through, if possible, in order to introduce his own opinion. He raises a question for himself in these terms: “But you will tell me that, according to the apostle, the flesh is contrary[Galatians 5:17] to us;” and then answers it in this wise: “How can it be that in the case of any baptized person the flesh is contrary to him, when according to the same apostle he is understood not to be in the flesh? For he says, ‘But ye are not in the flesh.’” Very well; we shall soon see whether it be really true that this says that in the baptized the flesh cannot be contrary to them; at ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 142, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Paul Asserts that the Flesh is Contrary Even in the Baptized. (HTML)
CCEL Footnote 1274 (In-Text, Margin)
Now let us see whether we anywhere read about the flesh being contrary in the baptized also. And here, I ask, to whom did the apostle say, “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye do not the things that ye would?”[Galatians 5:17] He wrote this, I apprehend, to the Galatians, to whom he also says, “He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law or by the hearing of faith?” It appears, therefore, that it is to Christians that he speaks, to whom, too, God had given His Spirit: therefore, too, to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 142, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Paul Asserts that the Flesh is Contrary Even in the Baptized. (HTML)
CCEL Footnote 1276 (In-Text, Margin)
... Observe, therefore, that even in baptized persons the flesh is found to be contrary; so that they have not that capacity which, our author says, is inseparably implanted in nature. Where then is the ground for his assertion, “How can it be that in the case of a baptized person the flesh is contrary to him?” in whatever sense he understands the flesh? Because in very deed it is not its nature that is good, but it is the carnal defects of the flesh which are expressly named in the passage before us.[Galatians 5:17] Yet observe, even in the baptized, how contrary is the flesh. And in what way contrary? So that, “They do not the things which they would.” Take notice that the will is present in a man; but where is that “capacity of nature?” Let us confess that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 143, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Does God Create Contraries? (HTML)
CCEL Footnote 1281 (In-Text, Margin)
... show that his argument terminates in a conclusion which does not necessarily follow, we have said so much as this. For it is quite possible for contraries not to be reciprocally opposed to each other, but rather by mutual action to temper health and render it good; just as, in our body, dryness and moisture, cold and heat,—in the tempering of which altogether consists our bodily health. The fact, however, that “the flesh is contrary to the Spirit, so that we cannot do the things that we would,”[Galatians 5:17] is a defect, not nature. The Physician’s grace must be sought, and their controversy must end.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 144, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
The Works, Not the Substance, of the 'Flesh' Opposed to the 'Spirit.' (HTML)
CCEL Footnote 1291 (In-Text, Margin)
... says, “O wretched man that I am! who shall liberate me?” Nor can he be said to have full liberty who still asks for liberation. [LVI.] But let us, moreover, see to this point also, whether they who are baptized do the good which they would, without any resistance from the lust of the flesh. That, however, which we have to say on this subject, our author himself mentions, when concluding this topic he says: “As we remarked, the passage in which occur the words, ‘The flesh lusteth against the Spirit,’[Galatians 5:17] must needs have reference not to the substance, but to the works of the flesh.” We too allege that this is spoken not of the substance of the flesh, but of its works, which proceed from carnal concupiscence,—in a word, from sin, concerning which we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 144, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Who May Be Said to Be Under the Law. (HTML)
CCEL Footnote 1293 (In-Text, Margin)
But even our author should observe that it is to persons who have been already baptized that it was said: “The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would.”[Galatians 5:17] And lest he should make them slothful for the actual conflict, and should seem by this statement to have given them laxity in sinning, he goes on to tell them: “If ye be led of the Spirit, ye are no longer under the law.” For that man is under the law, who, from fear of the punishment which the law threatens, and not from any love for righteousness, obliges himself to abstain from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 160, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The First Breviate of Cœlestius. (HTML)
CCEL Footnote 1367 (In-Text, Margin)
... can live without the sin which can be avoided. No reason or justice permits us to designate as sin what cannot in any way be avoided.” Our answer to this is, that sin can be avoided, if our corrupted nature be healed by God’s grace, through our Lord Jesus Christ. For, in so far as it is not sound, in so far does it either through blindness fail to see, or through weakness fail to accomplish, that which it ought to do; “for the flesh lusteth against the spirit, and the spirit against the flesh,”[Galatians 5:17] so that a man does not do the things which he would.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 162, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Twelfth Breviate. (HTML)
CCEL Footnote 1399 (In-Text, Margin)
... by his will, then will can very easily be changed by will.” We answer by reminding him how he ought to reflect on the extreme presumption of saying—not simply that it is possible (for this no doubt is undeniable, when God’s grace comes in aid), but—that it is “ very easy ” for will to be changed by will; whereas the apostle says, “The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; so that ye do not the things that ye would.”[Galatians 5:17] He does not say, “These are contrary the one to the other, so that ye will not do the things that ye can,” but, “so that ye do not the things that ye would.” How happens it, then, that the lust of the flesh which of course is culpable and corrupt, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 164, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
It is One Thing to Depart from the Body, Another Thing to Be Liberated from the Body of This Death. (HTML)
CCEL Footnote 1410 (In-Text, Margin)
... observe what kind of defence he makes. “There are passages,” says he, “which prove that man is commanded to be without sin.” Now our answer to this is: Whether such commands are given is not at all the point in question, for the fact is clear enough; but whether the thing which is evidently commanded be itself at all possible of accomplishment in the body of this death, wherein “the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would.”[Galatians 5:17] Now from this body of death not every one is liberated who ends the present life, but only he who in this life has received grace, and given proof of not receiving it in vain by spending his days in good works. For it is plainly one thing to depart ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 265, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
The Natural Good of Marriage. All Society Naturally Repudiates a Fraudulent Companion. What is True Conjugal Purity? No True Virginity and Chastity Except in Devotion to True Faith. (HTML)
CCEL Footnote 2069 (In-Text, Margin)
... female are united together as associates for procreation, and consequently do not defraud each other (forasmuch as every associated state has a natural abhorrence of a fraudulent companion), although even men without faith possess this palpable blessing of nature, yet, since they use it not in faith, they only turn it to evil and sin. In like manner, therefore, the marriage of believers converts to the use of righteousness that carnal concupiscence by which “the flesh lusteth against the Spirit.”[Galatians 5:17] For they entertain the firm purpose of generating offspring to be regenerated—that the children who are born of them as “children of the world” may be born again and become “sons of God.” Wherefore all parents who do not beget children with this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 278, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
The Flesh, Carnal Affection. (HTML)
CCEL Footnote 2179 (In-Text, Margin)
... to us in an incorrupt state, there shall be a full liberation from the body of this death; but there will be no such deliverance for them who shall rise again to condemnation. To the body of this death then is understood to be owing the circumstance that there is in our members another law which wars against the law of the mind, so long as the flesh lusts against the spirit—without, however, subjugating the mind, inasmuch as on its side, too, the spirit has a concupiscence contrary to the flesh.[Galatians 5:17] Thus, although the actual law of sin partly holds the flesh in captivity (whence comes its resistance to the law of the mind), still it has not an absolute empire in our body, notwithstanding its mortal state, since it refuses obedience to its ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 292, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Pelagians Affirm that God in the Case of Abraham and Sarah Aroused Concupiscence as a Gift from Heaven. (HTML)
CCEL Footnote 2244 (In-Text, Margin)
He has much also to say, though to no purpose, concerning Abraham and Sarah, how they received a son according to the promise; and at last he mentions the word concupiscence. But he does not add the usual phrase, “of the flesh,” because this is the very thing which causes the shame. Whereas, on account of concupiscence there is sometimes a call for boasting, inasmuch as there is a concupiscence of the spirit against the flesh,[Galatians 5:17] and a concupiscence of wisdom. Accordingly, he says: “Now you have certainly defined as naturally evil this concupiscence which is indispensable for fecundity; whence comes it, therefore, that it is aroused in aged men by the gift of Heaven? Make it clear then, if you can, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 369, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
He Passes on to the Second Question About the Soul, Whether It is Called Spirit. (HTML)
CCEL Footnote 2511 (In-Text, Margin)
... spirit by which we reason and understand, and yet that these things are distinguishingly designated, as the apostle says “your whole spirit, and soul, and body.” This spirit, however, the same apostle appears also to describe as mind; as when he says, “So then with the mind I serve the law of God, but with the flesh the law of sin.” Now the meaning of this is precisely what he expresses in another passage thus: “For the flesh lusteth against the spirit, and the spirit against the flesh.”[Galatians 5:17] What he designates mind in the former place, he must be understood to call spirit in the latter passage. Not as you interpret the statement, “The whole mind is meant, which consists of soul and spirit,”—a view which I know not where ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 276, 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)
On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9, etc. to the Competentes. (HTML)
CCEL Footnote 1982 (In-Text, Margin)
... God is done in heaven, but not yet in earth. But when the flesh shall be in harmony with the mind, and “death shall be swallowed up in victory,” so that no carnal desires shall remain for the mind to be in conflict with, when strife in the earth shall have passed away, the war of the heart be over, and that be gone by which is spoken, “the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; so that ye cannot do the things that ye would;”[Galatians 5:17] when this war, I say, shall be over, and all concupiscence shall have been changed into charity, nothing shall remain in the body to oppose the spirit, nothing to be tamed, nothing to be bridled, nothing to be trodden down; but the whole shall go on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 285, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the Lord’s Prayer, Matt. vi. To the Competentes. (HTML)
CCEL Footnote 2042 (In-Text, Margin)
... God, and it is well-pleasing to us, well-pleasing to our mind. “For we delight in the law of God after the inward man.” Then is His will done in heaven. For our spirit is compared to heaven, but to the earth our flesh. What then is “Thy will be done as in heaven, so in earth”? That as Thy command is well-pleasing to our mind, so may our flesh consent thereto; and so that strife be ended which is described by the Apostle, “for the flesh lusteth against the Spirit, and the Spirit against the flesh.”[Galatians 5:17] When the Spirit lusteth against the flesh, His will is even now done in heaven; when the flesh lusteth not against the Spirit, His will is now done in earth. There will be harmony complete when He will; be then the contest now, that there may be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 493, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)
CCEL Footnote 3829 (In-Text, Margin)
... without a meaning that the Apostle would not say, “Ye shall not have the lusts of the flesh;” nor again would even say,” Ye shall not do the lusts of the flesh;” but said, “Ye shall not fulfil the lusts of the flesh.” He hath set forth this struggle before us. In this battle are we occupied, if we are in God’s service. What then follows? “For the flesh lusteth against the spirit, and the spirit against the flesh. For these are contrary the one to the other, so that ye do not the things that ye would.”[Galatians 5:17] This, if it be not understood, is with exceeding peril heard. And therefore anxious as I am lest men by an evil interpretation should perish, I have undertaken with the Lord’s assistance to explain these words to your affection. We have leisure ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 493, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)
CCEL Footnote 3830 (In-Text, Margin)
7. What then is that which I said, “Is heard with peril if it be not understood”? Many overcome by carnal and damnable lusts, commit all sorts of crimes and impurities, and wallow in such abominable uncleanness, as it is a shame even to mention; and say to themselves these words of the Apostle. See what the Apostle has said, “So that we cannot do the things that ye would.”[Galatians 5:17] I would not do them, I am forced, I am compelled, I am overcome, “I do the things that I would not,” as the Apostle says. “The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would.” You see with what peril this is heard, if it be not understood. You ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 203, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 12. (HTML)
CCEL Footnote 644 (In-Text, Margin)
... life in strife; I have no peace; besides, I make enemies of those whom I ought to have as friends, if they regarded the good will of him that seeks their good: what business is it of mine to endure this? Let me return to myself, I will be kept to myself, I will call upon my God. Do return to thyself, thou findest strife there. If thou hast begun to follow God, thou findest strife there. What strife, sayest thou, do I find? “The flesh lusteth against the Spirit, and the Spirit against the flesh.”[Galatians 5:17] Behold thou art thyself, thou art alone, thou art with thyself; behold, thou art bearing with no other person, but yet thou seest another law in thy members warring against the law of thy mind, and taking thee captive in the law of sin, which is in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 233, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 31–36. (HTML)
CCEL Footnote 764 (In-Text, Margin)
... sort. When a man has begun to be free from these (and every Christian man ought to be so), he begins to raise his head to liberty; but that is liberty begun, not completed. Why, says some one, is it not completed liberty? Because, “I see another law in my members warring against the law of my mind;” “for what I would,” he says, “that do I not; but what I hate, that do I.” “The flesh,” he says, “lusteth against the spirit, and the spirit against the flesh; so that ye do not the things that ye would.”[Galatians 5:17] In part liberty, in part bondage: not yet entire, not yet pure, not yet full liberty, because not yet eternity. For we have still infirmity in part, in part we have attained to liberty. Whatever has been our sin, was previously wiped out in baptism. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 92, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVII (HTML)
Part 1 (HTML)
CCEL Footnote 859 (In-Text, Margin)
6. “Behold” (you say), “I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?” No. Who shall then? “Reveal thy way unto the Lord: trust also in Him, and He shall bring it to pass” (ver. 5). Mention to Him what thou sufferest, mention to Him what thou dost desire. For what is it that thou sufferest? “The flesh lusteth against the spirit, and the spirit against the flesh.”[Galatians 5:17] What is it then that thou dost desire? “Wretched man that I am! Who shall deliver me from the body of this death?” And because it is He “Himself” that “will bring it to pass,” when thou shalt have “revealed thy ways unto Him;” hear what follows: “The grace of God through Jesus Christ our Lord.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 573, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Jod. (HTML)
CCEL Footnote 5242 (In-Text, Margin)
... trusteth in his own free will against grace. While he saith there, “so shall I not be confounded:” he saith here, “that I be not ashamed.” The heart then of the members and the body of Christ is made unspotted, through the grace of God, by means of the very Head of that Body, that is, through Jesus Christ our Lord, by the “laver of regeneration,” wherein all our past sins have been blotted out; through the aid of the Spirit, whereby we lust against the flesh, that we be not overcome in our fight;[Galatians 5:17] through the efficacy of the Lord’s Prayer, wherein we say, “Forgive us our trespasses.” Thus regeneration having been given to us, our conflict having been aided, prayer having been poured forth, our heart is made unspotted, so that we be not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 576, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5267 (In-Text, Margin)
... commandment itself be not loved? For this itself is the law; “in all the day,” he saith, “is my study in it.” Behold how I have loved it, that in the whole day my study is in it; or rather, as the Greek hath it, “all the day long,” which more fully expresses the continuance of meditation. Now that is to be understood through all time; which is, for ever. By such love lust is driven out: lust, which repeatedly opposeth our performing the commandments of the law, when “the flesh lusteth against the spirit:”[Galatians 5:17] against which the spirit lusting, ought so to love the law of God, that it be its study during the whole day.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 577, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5281 (In-Text, Margin)
... ours, the Saviour of the Body Himself, could not be borne by carnal lust into any evil way, so that it should be needful for Him to refrain His feet, as though they would go thither of their own accord; which we do, when we refrain our evil desires, which He had not, that they may not follow evil ways. For thus we are able to keep the word of God, if we “go not after our evil lusts,” so that they attain unto the evils desired; but rather curb them with the spirit which lusteth against the flesh,[Galatians 5:17] that they may not drag us away, seduced and overthrown, through evil ways.
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 169, 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 XXVI on Acts xii. 1, 2. (HTML)
CCEL Footnote 621 (In-Text, Margin)
... time,” it says, “Herod the king stretched forth his hands to afflict certain of the Church.” (v. 1.) Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” (Mark x. 39.) (b) “And he killed James the brother of John.” (v. 2.) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”[Galatians 5:17] Do you mark that the sum of affairs rested in these three, especially Peter and James? (a) And how was it he did not kill Peter immediately? It mentions the reason: “it was the day of unleavened bread:” and he wished rather to make a display ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 132, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book V (HTML)
Of the dissension caused by Paulinus; of the innovation by Apollinarius of Laodicea, and of the philosophy of Meletius. (HTML)
... render the mystery of the incarnation imperfect and affirmed that the reasonable soul, which is entrusted with the guidance of the body, was deprived of the salvation effected. For according to his argument God the Word did not assume this soul, and so neither granted it His healing gift, nor gave it a portion of His dignity. Thus the earthly body is represented as worshipped by invisible powers, while the soul which is made in the image of God has remained below invested with the dishonour of sin.[Galatians 5:17] Many more errors did he utter in his stumbling and blinded intelligence. At one time even he was ready to confess that of the Holy Virgin the flesh had been taken, at another time he represented it to have come down from heaven with God the Word, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 23, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 357 (In-Text, Margin)
4. So long as we are held down by this frail body, so long as we have our treasure in earthen vessels; so long as the flesh lusteth against the spirit and the spirit against the flesh,[Galatians 5:17] there can be no sure victory. “Our adversary the devil goeth about as a roaring lion seeking whom he may devour.” “Thou makest darkness,” David says, “and it is night: wherein all the beasts of the forest do creep forth. The young lions roar after their prey and seek their meat from God.” The devil looks not for unbelievers, for those who are without, whose flesh the Assyrian king roasted in the furnace. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 78, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1185 (In-Text, Margin)
Let no man deceive himself, let no man, giving ear to the voice of flattery, rush upon ruin. The first virginity man derives from his birth, the second from his second birth. The words are not mine; it is an old saying, “No man can serve two masters;” that is, the flesh and the spirit. For “the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other,” so that we cannot do the things that we would.[Galatians 5:17] When, then, anything in my little work seems to you harsh, have regard not to my words, but to the Scripture, whence they are taken.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 277, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3856 (In-Text, Margin)
... doctrine in the interest of their belief that there are two natures diverse from one another and that there is an evil nature which can in no wise be changed. But it is not against me that you must make this imputation but against the apostle who knows well that God is one thing and man another, that the flesh is weak and the spirit strong. “The flesh lusteth against the spirit and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.”[Galatians 5:17] But from me you will never hear that any nature is essentially evil. Let us learn then from him who tells us so in what sense the flesh is weak. Ask him why he has said: “the good that I would, I do not; the evil which I would not, that I do.” What ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 376, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4534 (In-Text, Margin)
38. Something else I will say to my friends who marry and after long chastity and continence begin to burn and are as wanton as the brutes: “Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? Did ye suffer so many things in vain?” If the Apostle in the case of some persons loosens the cords of continence, and lets them have a slack rein, he does so on account of the infirmity of the flesh. This is the enemy he has in view when he once more says:[Galatians 5:16-17] “Walk by the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh.” It is unnecessary now to speak of the works of the flesh: it would be tedious, and he who chooses can easily ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 389, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4685 (In-Text, Margin)
... tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.” And, “Let him that thinketh he standeth, take heed lest he fall.” And to the Galatians: “Ye were running well; who did hinder you that ye should not obey the truth?” And elsewhere: “We would fain have come unto you, I Paul once and again; and Satan hindered us.” And to the married he says: “Be together again, that Satan tempt you not because of your incontinency.” And again:[Galatians 5:16-17] “But I say, walk by the Spirit and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other: that ye may not do the things that ye would.” We ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 305, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father's work be perfected. (HTML)
168. Will any one say that Christ is now made subject, because many have believed? Certainly not. For Christ’s subjection lies not in a few but in all. For just as I do not seem to be brought into subjection, if the flesh in me as yet lusts against the spirit, and the spirit against the flesh,[Galatians 5:17] although I am in part subdued; so because the whole Church is the one body of Christ, we divide Christ as long as the human race disagrees. Therefore Christ is not yet made subject, for His members are not yet brought into subjection. But when we have become, not many members, but one spirit, then He also will become subject, in order that through ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 205, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book I. Of the Dress of the Monks. (HTML)
Chapter XI. Of the Spiritual Girdle and its Mystical Meaning. (HTML)
... the inmost parts they can distend by the power of the spirit the dead skin of the outward man. And therefore he significantly adds “in the frost,” because they are never satisfied merely with the mortification of the heart, but also have the motions of the outward man and the incentives of nature itself frozen by the approach of the frost of continence from without, if only, as the Apostle says, they no longer allow any reign of sin in their mortal body, nor wear a flesh that resists the spirit.[Galatians 5:17]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 299, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter X. The answer that not the reward, but the doing of them will come to an end. (HTML)
... the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward:” but I maintain that the doing of a thing, which either bodily necessity, or the onslaught of the flesh, or the inequalities of this world, compel to be done, will be taken away. For diligence in reading, and self-denial in fasting, are usefully practised for purifying the heart and chastening the flesh in this life only, as long as “the flesh lusteth against the spirit,”[Galatians 5:17] and sometimes we see that even in this life they are taken away from those men who are worn out with excessive toil, or bodily infirmity or old age, and cannot be practised by them. How much more then will they come to an end hereafter, when “this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 332, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IV. Conference of Abbot Daniel. On the Lust of the Flesh and of the Spirit. (HTML)
Chapter VII. Of the value of the conflict which the Apostle makes to consist in the strife between the flesh and the spirit. (HTML)
This conflict too we read in the Apostle has for our good been placed in our members: “For the flesh lusteth against the spirit: and the spirit against the flesh. But these two are opposed to each other so that ye should not do what ye would.”[Galatians 5:17] You have here too a contest as it were implanted in our bodies, by the action and arrangement of the Lord. For when a thing exists in everybody universally and without the slightest exception, what else can you think about it except that it belongs to the substance of human nature, since the fall of the first man, as it were naturally: and when a thing is found ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 333, footnote 9 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IV. Conference of Abbot Daniel. On the Lust of the Flesh and of the Spirit. (HTML)
Chapter X. That the word flesh is not used with one single meaning only. (HTML)
... ought to take the word flesh in this place, for it is clear that it cannot possibly stand as in the passage where it is said “The Word was made flesh,” and “All flesh shall see the salvation of God.” Neither can it have the same meaning as where it is said “My Spirit shall not remain in those men because they are flesh,” because the word flesh is not used here as it is there where it stands simply for a sinful man—when he says” The flesh lusteth against the spirit and the spirit against the flesh.”[Galatians 5:17] Nor is he speaking of things material, but of realities which in one and the same man struggle either at the same time or separately, with the shifting and changing of time.