Ephesians 4:3

There are 30 footnotes for this reference.

Ante-Nicene Fathers, Volume 4, page 28, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On the Veiling of Virgins. (HTML)

Before Proceeding Farther, Let the Question of Custom Itself Be Sifted. (HTML)

CCEL Footnote 283 (In-Text, Margin)

... they range “times” and “teachers,” more than these later (Churches do). What shall we observe? What shall we choose? We cannot contemptuously reject a custom which we cannot condemn, inasmuch as it is not “strange,” since it is not among “strangers” that we find it, but among those, to wit, with whom we share the law of peace and the name of brotherhood. They and we have one faith, one God, the same Christ, the same hope, the same baptismal sacraments; let me say it once for all, we are one Church.[Ephesians 4:1-6] Thus, whatever belongs to our brethren is ours: only, the body divides us.

Ante-Nicene Fathers, Volume 5, page 334, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

To Antonianus About Cornelius and Novatian. (HTML)

CCEL Footnote 2498 (In-Text, Margin)

... unlawfully begun, but that they immediately fail together with their evil emulation. But he could not hold the episcopate, even if he had before been made bishop, since he has cut himself off from the body of his fellow-bishops, and from the unity of the Church; since the apostle admonishes that we should mutually sustain one another, and not withdraw from the unity which God has appointed, and says, “Bearing with one another in love, endeavouring to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:2-3] He then who neither maintains the unity of the Spirit nor the bond of peace, and separates himself from the band of the Church, and from the assembly of priests, can neither have the power nor the honour of a bishop, since he has refused to maintain ...

Ante-Nicene Fathers, Volume 5, page 424, footnote 2 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On the Unity of the Church. (HTML)

CCEL Footnote 3124 (In-Text, Margin)

... believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saying, “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment.” And again, he says, “Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:3] Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, “Thy father, and thy mother, and thy brethren, and all ...

Ante-Nicene Fathers, Volume 5, page 488, footnote 6 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On the Advantage of Patience. (HTML)

CCEL Footnote 3619 (In-Text, Margin)

... speak of charity, joined to it endurance and patience. “Charity,” he says, “is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things.” Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: “Forbearing one another,” he says, “in love, using every effort to keep the unity of the spirit in the bond of peace.”[Ephesians 4:2-3] He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

Ante-Nicene Fathers, Volume 5, page 566, footnote 9 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)

The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)

CCEL Footnote 4689 (In-Text, Margin)

... therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: “Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God.”[Ephesians 4:3-6] All these things speaks the Catholic Church. And again, in the Gospel the Lord says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God.” Therefore, whatsoever ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 284, footnote 1 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Glorius, Eleusius, etc. (HTML)

CCEL Footnote 1642 (In-Text, Margin)

... that I have omitted many examples: let those who are willing and able read the divine records for themselves: they will find that all the holy servants and friends of God have always had to bear with some among their own people, with whom, nevertheless, they partook in the sacraments of that dispensation, and in so doing not only were not defiled by them, but were to be commended for their tolerant spirit, “endeavouring to keep,” as the apostle says, “the unity of the Spirit in the bond of peace.”[Ephesians 4:3] Let them also observe what has occurred since the Lord’s coming, in which time we would find many more examples of this toleration in all parts of the world, if they could all be written down and authenticated: but attend to those which are on ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 289, footnote 1 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Eleusius, Glorius, and the Two Felixes (HTML)

CCEL Footnote 1660 (In-Text, Margin)

... who were, however, not so bad as some of their own party; but that it was not incumbent on us to withdraw ourselves from communion with the Catholic Church on the ground of anything done against our will, and even in spite of our opposition (if we had an opportunity of testifying against it), seeing that we had learned that toleration for the sake of peace which the apostle prescribes in the words: “Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:2-3] I affirmed that they had not preserved this peace and forbearance, when they had caused a schism, within which, moreover, the more moderate among them now tolerated more serious evils, lest that which was already a fragment should be broken again, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 100, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)

The Holy Spirit Also is Equal to the Father and the Son in All Things. (HTML)

... For whether He is the unity of both, or the holiness, or the love, or therefore the unity because the love, and therefore the love because the holiness, it is manifest that He is not one of the two, through whom the two are joined, through whom the Begotten is loved by the Begetter, and loves Him that begat Him, and through whom, not by participation, but by their own essence, neither by the gift of any superior, but by their own, they are “keeping the unity of the Spirit in the bond of peace;”[Ephesians 4:3] which we are commanded to imitate by grace, both towards God and towards ourselves. “On which two commandments hang all the law and the prophets.” So those three are God, one, alone, great, wise, holy, blessed. But we are blessed from Him, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 189, footnote 2 (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 denies that the prophets predicted Christ.  Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)

CCEL Footnote 442 (In-Text, Margin)

... the good, but because the good preserve the unity of the Spirit in the bond of peace; and the Spirit is spoken of in Scripture as having a sevenfold operation, as being "the Holy Spirit of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God." So also the number fifty, which is connected with the advent of the Holy Spirit, is made up of seven times seven, and one over; whence it is said, "Endeavoring to keep the unity of the Spirit in the bond of peace."[Ephesians 4:3] The bad, again, are in twos, as being easily divided, from their tendency to schism. That Noah, counting his family, was the eighth; because the hope of our resurrection has appeared in Christ, who rose from the dead on the eighth day, that is, on ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 307, footnote 14 (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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 952 (In-Text, Margin)

... the spouse, who is the Church, is called a well of living water; or again, the number seven represents the Holy Spirit, as in the number of days in Pentecost, when the Holy Spirit came from heaven. We learn also from the book of Tobit, that Pentecost was the feast of seven weeks. To forty-nine, which is seven times seven, one is added to denote unity. To this effect is the saying of the apostle: "Bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace."[Ephesians 4:2-3] The Church becomes a well of satisfaction by this gift of the Spirit, the number seven denoting its spirituality; for it is in her a fountain of living water springing up unto everlasting life, and he who has it shall never thirst. Uriah, Bersabee’s ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 417, footnote 9 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

On Baptism, Against the Donatists. (HTML)

He proves that baptism can be conferred outside the Catholic communion by heretics or schismatics, but that it ought not to be received from them; and that it is of no avail to any while in a state of heresy or schism. (HTML)

Chapter 9 (HTML)

... with Thee, O Son of God? We know Thee who Thou art"; if they distribute of themselves their own substance to the poor, as many do, not only in the Catholic Church, but in the different heretical bodies; if, under the pressure of any persecution, they give their bodies with us to be burned for the faith which they like us confess: yet because they do all these things apart from the Church, not "forbearing one another in love," nor "endeavoring to keep the unity of the spirit in the bond of peace,"[Ephesians 4:2-3] insomuch as they have not charity, they cannot attain to eternal salvation, even with all those good things which profit them not.

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 423, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

On Baptism, Against the Donatists. (HTML)

He proves that baptism can be conferred outside the Catholic communion by heretics or schismatics, but that it ought not to be received from them; and that it is of no avail to any while in a state of heresy or schism. (HTML)

Chapter 18 (HTML)

... diligent searching into the truth; though many of his colleagues held what was not yet made manifest by authority, but was sanctioned by the past custom of the Church, and afterwards embraced by the whole Catholic world; yet under these circumstances he did not sever himself, by refusal of communion, from the others who thought differently, and indeed never ceased to urge on the others that they should "forbear one another in love, endeavoring to keep the unity of the Spirit in the bond of peace."[Ephesians 4:2-3] For so, while the framework of the body remained whole, if any infirmity occurred in certain of its members, it might rather regain its health from their general soundness, than be deprived of the chance of any healing care by their death in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 429, footnote 1 (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 6 (HTML)

... the Church have no true baptism, and that therefore it must be given them when they join the Church. But again, behold I see in the same unity that certain men think differently in this matter, and that, recognizing in those who come from heretics and schismatics the baptism of Christ, they do not venture to baptize them afresh. All of these catholic unity embraces in her motherly breast, bearing each other’s burdens by turns, and endeavoring to keep the unity of the Spirit in the bond of peace,[Ephesians 4:3] till God should reveal to one or other of them any error in their views. If the one party held the truth, were they infected by the others, or no? If the others held the truth, were they infected by the first, or no? Choose which ye will. If there ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 482, footnote 8 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)

Chapter 7 (HTML)

... own without forfeiting the right of communion, seeing that greater importance and praise were attached to unity, such as the blessed Cyprian and his colleagues, with whom he held that Council, maintained with those of different opinions, disturbing and overthrowing thereby the seditious calumnies of heretics and schismatics in the name of the Lord Jesus Christ, who, speaking by His apostle, says, "Forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;"[Ephesians 4:2-3] and again, by the mouth of the same apostle, "If in anything ye be otherwise minded, God shall reveal even this unto you," —we, I say, propose for consideration and discussion the opinions of the holy bishops, without violating the bond of unity and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 484, footnote 9 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)

Chapter 12 (HTML)

... themselves do some interpret, saying that by imposition of hands they receive the Holy Ghost, and are received into the Church, when it is manifest that they ought to be born again by both sacraments in the Catholic Church. For then indeed will they be able to become the sons of God, as the apostle says, ‘Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God.’[Ephesians 4:3-6] All this the Catholic Church asserts. And again he says in the gospel, ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; for the Spirit is God, and is born of God.’ Therefore all things whatsoever all ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 489, footnote 4 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)

Chapter 22 (HTML)

... of peace and unity; just as was done also by those who thought that Dativus and his party were in the wrong, and who held what afterwards was taught by a fuller declaration of the truth, and urged by ancient custom, which received the stronger confirmation of a later Council; yet in turn, with anxious piety, they showed toleration towards each other, though without violation of Christian charity they entertained different opinions, endeavoring to keep the unity of the Spirit in the bond of peace,[Ephesians 4:3] till God should reveal to one of them, were he otherwise minded, even this error of his ways. And to this I would have those give heed, by whom unity is attacked on the authority of this very Council by which it is declared how much unity should be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 512, footnote 8 (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 the remaining judgments of the Council of Carthage are examined. (HTML)

Chapter 51 (HTML)

... Lord;" and, "Blessed are they that dwell in Thy house, O Lord; they will be still praising Thee;" with countless other passages to the same effect. This house is also called wheat, bringing forth fruit with patience, some thirty-fold, some sixtyfold, and some an hundredfold. This house is also in vessels of gold and of silver, and in precious stones and imperishable woods. To this house it is said, "Forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;"[Ephesians 4:2-3] and, "For the temple of God is holy, which temple ye are." For this house is composed of those that are good and faithful, and of the holy servants of God dispersed throughout the world, and bound together by the unity of the Spirit, whether they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 567, footnote 2 (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 70 (HTML)

155. said: "Though the Apostle Paul says, ‘I therefore, the prisoner of the Lord, beseech you, brethren, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.’"[Ephesians 4:1-3]

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 570, footnote 2 (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 79 (HTML)

... blindness of the suicides, by the tyranny of robbers. For who can fail to see that what I say is true? But now if charity were in you, it would rejoice in the truth. For how neatly it is said under covering of the sheep’s clothing, "Charity beareth all things, endureth all things!" but when you come to the test, the wolf’s teeth cannot be concealed. For when, in obedience to the words of Scripture, "forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace,"[Ephesians 4:2-3] charity would compel you, even if you knew of any evils within the Church, I do not say to consent to them, but yet to tolerate them if you could not prevent them, lest, on account of the wicked who are to be separated by the winnowing-fan at the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 599, footnote 8 (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 this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books.  This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)

Chapter 5 (HTML)

... man shall bear his own burden," —the burden, that is, of rendering an account; for "every one of shall give an account of himself. Let us not therefore judge one another any more." For, so far as relates to the burdens of mutual love, "bear ye one another’s burdens, and so fulfill the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself." Let us therefore "forbear one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;"[Ephesians 4:2-3] for no one who gathers outside that peace is gathering with Christ; but "he that gathering not with Him scattereth abroad."

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 648, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

The Correction of the Donatists. (HTML)

Chapter 10 (HTML)

CCEL Footnote 2551 (In-Text, Margin)

... says, do I not even do penance in your body? Nay truly, except you have done penance, you cannot be saved; for how shall you rejoice that you have been reformed, unless you first grieve that you had been astray? What, then, he says, do we receive with you, when we come over to your side? I answer, You do not indeed receive baptism, which was able to exist in you outside the framework of the body of Christ, although it could not profit you; but you receive the unity of the Spirit in the bond of peace[Ephesians 4:3] without which no one can see God; and you receive charity, which, as it is written, "shall cover the multitude of sins." And in regard to this great blessing, without which we have the apostle’s testimony that neither the tongues of men or of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 328, footnote 8 (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, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)

CCEL Footnote 2450 (In-Text, Margin)

... this fellowship of the sons of God and members of Christ which was to be among all nations should be signified by the tongues of all nations; that as at that time he was known to have received the Holy Ghost, who spake with the tongues of all nations; so now he should acknowledge that he has received the Holy Ghost, who is held by the bond of the peace of the Church, which is spread throughout all nations. Whence the Apostle says, “Endeavouring to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:3]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 386, 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, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)

CCEL Footnote 2925 (In-Text, Margin)

... have, he is nothing. “If he speak with the tongues of men and of angels; if he knew all mysteries, if he have all faith, so as to remove mountains, if he distribute all his goods to the poor, if he give his body to be burned, and have not charity; it is nothing; it profiteth him nothing.” He possesseth all things to no useful end, who hath not that one thing by which he may use all these things well. So then let us embrace charity, “studying to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:3] Let not those seduce us who understand the Scriptures in a carnal manner, and who in making a bodily separation, are separated themselves by a spiritual sacrilege from the good corn of the Church which is spread over the whole world. For throughout ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 468, footnote 8 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John I. 1–II. 11. (HTML)

CCEL Footnote 2060 (In-Text, Margin)

... occasion of stumbling? They that love God’s law. Consequently they are in charity. But some man will say, “He said it of them that love God’s law, not of the brethren.” Hear thou what the Lord saith: “A new commandment give I unto you that ye love one another.” What is the Law but commandment? Moreover, how is it they do not take occasion of stumbling, but because they forbear one another? As Paul saith, “Forbearing one another in love, studying to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:2-3] And to show that this is the law of Christ, hear the same apostle commending this very law. “Bear ye one another’s burdens,” saith he, “and so shall ye fulfill the law of Christ.”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 470, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XCVI (HTML)

CCEL Footnote 4418 (In-Text, Margin)

... God is built. All the earth is the house of God. If all the earth is the house of God, he who clingeth not to all the earth, is a ruin, not a house; that old ruin whose shadow that ancient temple represented. For there what was old was destroyed, that what was new might be built up.…The Apostle bindeth us together into this very structure, and fasteneth us when bound together in that unity, saying, “Forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace.”[Ephesians 4:2-3] Where there is this unity of Spirit, there is one stone; but one stone formed out of many. How one formed out of many? By forbearing one another in love. Therefore the house of the Lord our God is in building; it is this that is being wrought, for ...

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 3, footnote 4 (Image)

Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

The Ecclesiastical History of Socrates Scholasticus. (HTML)

Book I (HTML)

Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents. (HTML)

CCEL Footnote 121 (In-Text, Margin)

Inasmuch as the Catholic Church is one body, and we are commanded in the holy Scriptures to maintain ‘the bond of unity and peace,’[Ephesians 4:3] it becomes us to write, and mutually acquaint one another with the condition of things among each of us, in order that ‘if one member suffers or rejoices, we may either sympathize with each other, or rejoice together.’ Know therefore that there have recently arisen in our diocese lawless and anti-christian men, teaching apostasy such as one may justly consider and denominate the forerunner of Antichrist. I wished indeed to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 457, footnote 7 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)

The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)

Book I (HTML)

The body as a prison. (HTML)

... be another’s; if you afterwards find any opinion written down without any ‘other’ person being thrown in, you will be right in ascribing it to me. What then? are we to lose the fruit of all the trouble we have taken further back on this point? Such is the power of effrontery. However, let it be as he chooses; I put aside the truth of the matter and accept his own terms; but he will still be convicted. I will refer on the matter now in hand to the second book of these Commentaries, at the passage[Ephesians 4:3] “Giving diligence to keep the unity of the Spirit in the bond of peace. There is one body and one spirit, even as ye were called in one hope of your calling.” After several remarks, he proceeds:

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 528, footnote 5 (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 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)

2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast, Who is also the Bestower of the Spirit, brings us together in mind, in harmony, and in the bond of peace[Ephesians 4:3]. For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two or three are gathered together in His name, He is in the midst of them,’ it is plain that being in the midst of those ...

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 9, footnote 1 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Letters. (HTML)

To the Bishops of the Province of Vienne.  In the matter of Hilary, Bishop of Arles. (HTML)

CCEL Footnote 70 (In-Text, Margin)

... God through the ministry of a good work by removing the scandals of disturbances. And so we would have you recollect, brethren, as we do, that the Apostolic See, such is the reverence in which it is held, has times out of number been referred to and consulted by the priests of your province as well as others, and in the various matters of appeal, as the old usage demanded, it has reversed or confirmed decisions: and in this way “the unity of the spirit in the bond of peace[Ephesians 4:3] ” has been kept, and by the interchange of letters, our honourable proceedings have promoted a lasting affection: for “seeking not our own but the things of Christ,” we have been careful not to do despite to the dignity which

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 205, footnote 7 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

A Homily on the Beatitudes, St. Matt. v. 1-9. (HTML)

CCEL Footnote 1254 (In-Text, Margin)

... with God’s will. Similarity of bad desires, leagues in crimes, associations of vice, cannot merit this peace. The love of the world does not consort with the love of God, nor doth he enter the alliance of the sons of God who will not separate himself from the children of this generation. Whereas they who are in mind always with God, “giving diligence to keep the unity of the Spirit in the bond of peace[Ephesians 4:3],” never dissent from the eternal law, uttering that prayer of faith, “Thy will be done as in heaven so on earth.” These are “the peacemakers,” these are thoroughly of one mind, and fully harmonious, and are to be called sons “of