Early Church Fathers Scripture Index : Texts
Philippians 3:15
There are 44 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 222, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus.” And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, “As many of us as are perfect, are thus minded,”[Philippians 3:15] manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins.
Ante-Nicene Fathers, Volume 3, page 95, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter IV. (HTML)
CCEL Footnote 395 (In-Text, Margin)
... have reason as its ground. Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, “But why do you not even of your own selves judge what is right?” And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, “If of anything you are ignorant, God shall reveal it unto you;”[Philippians 3:15] he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself as possessing the Spirit of God who guides into all truth. Therefore his advice has, by the warrant of divine reason, become ...
Ante-Nicene Fathers, Volume 4, page 109, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of Stations, and of the Hours of Prayer. (HTML)
CCEL Footnote 1081 (In-Text, Margin)
... they are ignorant: not as if we slighted the ninth hour, (an hour) which, on the fourth and sixth days of the week, we most highly honour; but because, of those things which are observed on the ground of tradition, we are bound to adduce so much the more worthy reason, that they lack the authority of Scripture, until by some signal celestial gift they be either confirmed or else corrected. “And if,” says (the apostle), “there are matters which ye are ignorant about, the Lord will reveal to you.”[Philippians 3:15] Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, inquire whether there be not a worthier reason adduced among us for the observing of the ninth hour; so that this reason ...
Ante-Nicene Fathers, Volume 5, page 167, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Genesis. (HTML)
... calling of the Gentiles, which is the trunk, i.e., the tree of the Lord, in whom engrafted it bears fruit? And the word, “giving increase of beauty in the case of the shoot,” expresses the excellency of our calling. And if the words, “giving increase of beauty in the case of the shoot,” are understood, as perhaps they may, with reference to us, the clause is still quite intelligible. For, by progressing in virtue, and attaining to better things, “reaching forth to those things which are before,”[Philippians 3:15] according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, “The King greatly desired thy beauty.”
Ante-Nicene Fathers, Volume 5, page 363, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2708 (In-Text, Margin)
... Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.” Wherefore, if we wish to walk in the light of Christ, let us not depart from His precepts and monitions, giving thanks that, while He instructs for the future what we ought to do, He pardons for the past wherein we in our simplicity have erred. And because already His second coming draws near to us, His benign and liberal condescension is more and more illuminating our hearts with the light of truth.[Philippians 3:15]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 20, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
What Augustin Requests from His Readers. The Errors of Readers Dull of Comprehension Not to Be Ascribed to the Author. (HTML)
... And if he cannot inform myself, most willing and glad should I be that he should inform those whom he can. Yet, for my part, “I meditate in the law of the Lord,” if not “day and night,” at least such short times as I can; and I commit my meditations to writing, lest they should escape me through forgetfulness; hoping by the mercy of God that He will make me hold steadfastly all truths of which I feel certain; “but if in anything I be otherwise minded, that He will himself reveal even this to me,”[Philippians 3:15] whether through secret inspiration and admonition, or through His own plain utterances, or through the reasonings of my brethren. This I pray for, and this my trust and desire I commit to Him, who is sufficiently able to keep those things which He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 125, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He instructs us that there is a kind of trinity discernible in man, who is the image of God, viz. the mind, and the knowledge by which the mind knows itself, and the love wherewith it loves both itself and its own knowledge; these three being mutually equal and of one essence. (HTML)
In What Way We Must Inquire Concerning the Trinity. (HTML)
... when he had said, “But now after that ye have known God:” immediately correcting himself, he says, “or rather are known of God.” And above all in that other place, “Brethren,” he says, “I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press in purpose toward the mark, for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded.”[Philippians 3:13-15] Perfection in this life, he tells us, is nothing else than to forget those things which are behind, and to reach forth and press in purpose toward those things which are before. For he that seeks has the safest purpose, [who seeks] until that is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 448, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 19 (HTML)
CCEL Footnote 2264 (In-Text, Margin)
... There are indeed on these three matters, of marriage, widowhood, and virginity, many winding recesses of questions, many perplexities; and in order by discussion to enter deeply into and solve these, there is required both greater care, and a fuller discourse; that either we may have a right mind in all those things, or, if in any matter we be otherwise minded, this also God may reveal unto us. However, what there also the Apostle saith next after, “Whereunto we have arrived, in that let us walk.”[Philippians 3:15-16] But we have arrived, in what relates to this matter on which we are speaking, so far as to set continence before marriage, but holy virginity even before widowed continence; and not to condemn any marriages, which yet are not adulteries but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 180, footnote 3 (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 quotes passages to show that the Apostle Paul abandoned belief in the incarnation, to which he earlier held. Augustin shows that the apostle was consistent with himself in the utterances quoted. (HTML)
CCEL Footnote 391 (In-Text, Margin)
5. As regards our writings, which are not a rule of faith or practice, but only a help to edification, we may suppose that they contain some things falling short of the truth in obscure and recondite matters, and that these mistakes may or may not be corrected in subsequent treatises. For we are of those of whom the apostle says: "And if ye be otherwise minded, God shall reveal even this unto you."[Philippians 3:15] Such writings are read with the right of judgment, and without any obligation to believe. In order to leave room for such profitable discussions of difficult questions, there is a distinct boundary line separating all productions subsequent to apostolic times from the authoritative canonical books ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 428, 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 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 5 (HTML)
... whose equals we shall be in the resurrection, at any rate, so long as we are wanting in the perfection of angels, let us at least be without the presumption of the devil. Accordingly the apostle says, "There hath no temptation taken you but such as is common to man." It is therefore part of man’s nature to be sometimes wrong. Wherefore he says in another place, "Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you."[Philippians 3:15] But to whom does He reveal it when it is His will (be it in this life or in the life to come), save to those who walk in the way of peace, and stray not aside into any schism? Not to such as those who have not known the way of peace, or for some ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 442, 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)
Augustin undertakes the refutation of the arguments which might be derived from the epistle of Cyprian to Jubaianus, to give color to the view that the baptism of Christ could not be conferred by heretics. (HTML)
Chapter 15 (HTML)
... things of the Spirit of God." Can it, however, be said on this account that they do not receive the complete sacrament? or that, if they shall advance, and correct the vanity of their carnal opinions, they must seek again what they had received? Each man receives after the fashion of his own faith; yet how much does he obtain under the guidance of that mercy of God, in the confident assurance of which the same apostle says, "If in anything ye be otherwise minded, God shall reveal even this unto you"?[Philippians 3:15] Yet the snares of heretics and schismatics prove for this reason only too pernicious to the carnally-minded, because their very progress is intercepted when their vain opinions are confirmed in opposition to the Catholic truth, and the perversity of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 454, footnote 6 (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 he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 11 (HTML)
... say of what is also wonderful, that he who carefully observes may find that it is possible that certain persons, without violating Christian charity, may yet teach what is useless, as Peter wished to compel the Gentiles to observe Jewish customs, as Cyprian himself would force heretics to be baptized anew? whence the apostle says to such good members, who are rooted in charity, and yet walk not rightly in some points, "If in anything ye be otherwise minded, God shall reveal even this unto you;"[Philippians 3:15] and that some again, though devoid of charity, may teach something wholesome? of whom the Lord says, "The scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 464, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)
Chapter 2 (HTML)
... all honesty to His Church, have fallen asleep within the Church." Well indeed has he assumed that charity can cover the multitude of sins. But if they really had baptism, and this were not rightly perceived by those who thought that they should be baptized again, that error was covered by the charity of unity so long as it contained, not the discord and spirit of the devil, but merely human infirmity, until, as the apostle says, "if they were otherwise minded, the Lord should reveal it to them."[Philippians 3:15] But woe unto those who, being torn asunder from unity by a sacrilegious rupture, either rebaptize, if baptism exists with both us and them, or do not baptize at all, if baptism exist in the Catholic Church only. Whether, therefore, they rebaptize, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 477, footnote 10 (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 examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)
Chapter 27 (HTML)
... overtaken in a fault in the spirit of meekness, they consider themselves, lest they also be tempted." And when it happens that they also are themselves overtaken, the affection of charity is but a little checked, and not extinguished; and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, "My soul melteth for heaviness: strengthen thou me according unto Thy word." But when "in anything they be otherwise minded, God shall reveal even this unto them,"[Philippians 3:15] if they abide in the burning flame of charity, and do not break the bond of peace. But some who are yet carnal, and full of fleshly appetites, are instant in working out their progress; and that they may become fit for heavenly food, they are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 479, footnote 5 (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 1 (HTML)
2. For as the spiritual man, keeping "the end of the commandment," that is, "charity out of a pure heart, and of a good conscience, and of faith unfeigned," can see some things less clearly out of a body which is yet "corruptible and presseth down the soul," and is liable to be otherwise minded in some things which God will reveal[Philippians 3:15] to him in His own good time if he abide in the same charity, so in a carnal and perverse man something good and useful may be found, which has its origin not in the man himself, but in some other source. For as in the fruitful branch there is found something which must be purged that it may bring forth more fruit, so also a grape ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 482, 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 7 (HTML)
... 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;" and again, by the mouth of the same apostle, "If in anything ye be otherwise minded, God shall reveal even this unto you,"[Philippians 3:15] —we, I say, propose for consideration and discussion the opinions of the holy bishops, without violating the bond of unity and peace with them, in maintaining which we imitate them so far as we can by the aid of the Lord Himself.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 489, footnote 5 (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)
... 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, till God should reveal to one of them, were he otherwise minded, even this error of his ways.[Philippians 3:15] 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 loved.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 491, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which 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 25 (HTML)
... unskillful men who love to talk, but even by heretics, and in the simplicity of ignorance, not being able to discern their true character, use them, thinking they are good; and yet what is erroneous in them does not vitiate what is right, but rather it is rendered null thereby, just as in the man of good hope and approved faith, who yet is but a man, if in anything he be otherwise minded, what he holds aright is not thereby vitiated until God reveal to him also that in which he is otherwise minded.[Philippians 3:15] But supposing that the man himself is wicked and perverse, then, if he should offer an upright prayer, in no part contrary to the Catholic faith, it does not follow that because the prayer is right the man himself is also right; and if over some he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 496, footnote 6 (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 39 (HTML)
76. To him we answer: But this is not the judgment which the Church pronounces, to which also God has now revealed in a plenary Council the point in which ye were then still otherwise minded,[Philippians 3:15] but because saving charity was in you, ye remained in unity.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 506, 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 the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 23 (HTML)
45. This man also acknowledges most openly that certain of his colleagues entertained opinions contrary to his own: whence again and again the love of unity is confirmed, because they were separated from one another by no schism, till God should reveal to one or other of them anything wherein they were otherwise minded.[Philippians 3:15] But to him our answer is, that his colleagues did not prefer heretics to themselves, but that, as the baptism of Christ is acknowledged in the covetous, in the fraudulent, in robbers, in murderers, so also they acknowledged it in heretics.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 513, 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)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 54 (HTML)
103. But now I think that it is fully time for me to bring to their due termination these books also on the subject of baptism, in which our Lord God has shown to us, through the words of the peaceful Bishop Cyprian and his brethren who agreed with him, how great is the love which should be felt for catholic unity; so that even where they were otherwise minded until God should reveal even this to them,[Philippians 3:15] they should rather bear with those who thought differently from themselves, than sever themselves from them by a wicked schism; whereby the mouths of the Donatists are wholly closed, even if we say nothing of the followers of Maximian. For if the wicked pollute the good in unity, then even ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 53, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Paul Worthy to Be the Prince of the Apostles, and Yet a Sinner. (HTML)
CCEL Footnote 543 (In-Text, Margin)
... man is perishing, yet the inward man is renewed day by day.” Although he was already a perfect traveller, he had not yet attained the perfect end of his journey. All such he would fain take with him as companions of his course. This he expresses in the words which follow our former quotation: “Let as many, then, of us as are perfect, be thus minded: and if ye be yet of another mind, God will reveal even this also to you. Nevertheless, whereunto we have already attained, let us walk by that rule.”[Philippians 3:15-16] This “walk” is not performed with the legs of the body, but with the affections of the soul and the character of the life, so that they who possess righteousness may arrive at perfection, who, advancing in their renewal day by day along the straight ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 53, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
An Objection of the Pelagians; Perfection is Relative; He is Rightly Said to Be Perfect in Righteousness Who Has Made Much Progress Therein. (HTML)
CCEL Footnote 551 (In-Text, Margin)
... reach his way to perfection, but that he has in fact advanced a very great way, and on that account may be deemed worthy of the designation. Thus, a man may be said to be perfect in the science of the law, even if there be still something unknown to him; and in the same manner the apostle called men perfect, to whom he said at the same time, “Yet if in anything ye be otherwise minded, God shall reveal even this to you. Nevertheless, whereto we have already attained, let us walk by the same rule.”[Philippians 3:15]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 165, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Commandment of Love Shall Be Perfectly Fulfilled in the Life to Come. (HTML)
CCEL Footnote 1420 (In-Text, Margin)
... Therefore they say, “Forgive us,” because they have not yet arrived at the end of their course. Hence the apostle says, “Not as if I had already attained, either were already perfect. . .Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded.”[Philippians 3:12-15] In other words, let us, as many as are running perfectly, be thus resolved, that, being not yet perfected, we pursue our course to perfection along the way by which we have thus far run perfectly, in order that “when that which is perfect is come, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 393, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
The Calumny of the Pelagians Against the Clergy of the Roman Church. (HTML)
CCEL Footnote 2628 (In-Text, Margin)
... pamphlet was called catholic, because this also is the part of a catholic disposition,—if by chance in any matters a man thinks differently from what the truth demands, not with the greatest accuracy to define those matters, but, if detected and demonstrated, to reject them. For it was not to heretics, but to catholics, that the apostle was speaking when he said, “Let us, therefore, as many as are perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you.”[Philippians 3:15] This was thought to have been the case in him when he replied that he consented to the letters of Pope Innocent of blessed memory, in which all doubt about this matter was removed. And in order that this might be made fuller and more manifest in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 409, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
The Perfection of Apostles and Prophets. (HTML)
CCEL Footnote 2737 (In-Text, Margin)
... religious lovers and praisers of the saints, since they do not dare to say that they were of an imperfect virtue; although that elected vessel confesses this, who, considering in what state he still was, and that the body which is corrupted drags down the soul, says, “Not that I have already attained or am yet perfect; brethren, I count not myself to have apprehended.” And yet a little after, he who had denied himself to be perfect says, “Let us therefore, as many as be perfect, be thus minded,”[Philippians 3:15] in order that he might show that, according to the measure of this life, there is a certain perfection, and that to that perfection this also is to be attributed, even although any one may know that he is not yet perfect. For what is more perfect, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 411, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
In What Sense the Righteousness of Man in This Life is Said to Be Perfect. (HTML)
CCEL Footnote 2749 (In-Text, Margin)
From this it results that the virtue which is now in the righteous man is named perfect up to this point, that to its perfection belong both the true knowledge and humble confession of even imperfection itself. For, in respect to this infirmity, that little righteousness of man’s is perfect according to its measure, when it understands even what it lacks. And therefore the apostle calls himself both perfect and imperfect,[Philippians 3:15] —imperfect, to wit, in the thought of how much is wanting to him for the righteousness for the fulness of which he is still hungering and thirsting; but perfect in that he does not blush to confess his own imperfection, and goes forward in good that he may attain. As we can say that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 413, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Nature of Human Righteousness and Perfection. (HTML)
CCEL Footnote 2765 (In-Text, Margin)
... God in Christ Jesus. For who can delay when he would apprehend that which he declares that he is following, that he shall then have a righteousness equal to the righteousness of the holy angels, none of whom, of course, does any messenger of Satan buffet lest he should be lifted up with the greatness of his revelations? Then, admonishing those who might think themselves already perfect with the fulness of that righteousness, he says, “Let as many of us, therefore, as are perfect, be thus minded.”[Philippians 3:15] As if he should say, If, according to the capacity of mortal man for the little measure of this life, we are perfect, let us understand that it also belongs to that perfection that we perceive that we are not yet perfected in that angelical ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 413, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Nature of Human Righteousness and Perfection. (HTML)
CCEL Footnote 2766 (In-Text, Margin)
... of that righteousness, he says, “Let as many of us, therefore, as are perfect, be thus minded.” As if he should say, If, according to the capacity of mortal man for the little measure of this life, we are perfect, let us understand that it also belongs to that perfection that we perceive that we are not yet perfected in that angelical righteousness which we shall have in the manifestation of Christ. “And if in anything,” he said, “ye be otherwise minded, God shall also reveal even this unto you.”[Philippians 3:15] How, save to those that are walking and advancing in the way of the faith, until that wandering be finished and they come to the actual vision? Whence following on, he added, “Nevertheless, whereunto we have already attained, let us walk therein.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 413, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Nature of Human Righteousness and Perfection. (HTML)
CCEL Footnote 2767 (In-Text, Margin)
... belongs to that perfection that we perceive that we are not yet perfected in that angelical righteousness which we shall have in the manifestation of Christ. “And if in anything,” he said, “ye be otherwise minded, God shall also reveal even this unto you.” How, save to those that are walking and advancing in the way of the faith, until that wandering be finished and they come to the actual vision? Whence following on, he added, “Nevertheless, whereunto we have already attained, let us walk therein.”[Philippians 3:15] Then he concludes that they should be bewared of, concerning whom this passage treated at its beginning. “Brethren, be imitators of me, and mark them which so walk as ye have our example. For many walk, of whom I have spoken often, and now tell you ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 432, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Testimonies of Ambrose on the Imperfection of Present Righteousness. (HTML)
CCEL Footnote 2907 (In-Text, Margin)
... quality of regeneration may be purer than of that washing, so that no suspicion of sins can fall either on a man’s doings, or even on his very thoughts themselves.” Moreover, in another place in the same work he says: “We see it to be impossible that any person created in a body can be absolutely spotless, since even Paul says that he is imperfect. For thus he has it: ‘Not that I have already received, or am already perfect;’ and yet after a little he says, ‘As many of us, therefore, as are perfect.’[Philippians 3:15] Unless, perchance, there is one perfection in this world, another after this is completed, of which he says to the Corinthians, ‘When that which is perfect is come;’ and elsewhere, ‘Till we all come into the unity of the faith, and the knowledge of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 444, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Occasion and Argument of This Work. (HTML)
CCEL Footnote 2952 (In-Text, Margin)
... thank God for such things as you understand; but as for all which is beyond the reach of your mind, pray for understanding from the Lord, observing, at the same time peace and love among yourselves; and until He Himself lead you to perceive what at present is beyond your comprehension, walk firmly on the ground of which you are sure. This is the advice of the Apostle Paul, who, after saying that he was not yet perfect, a little later adds, “Let us, therefore, as many as are perfect, be thus minded,”[Philippians 3:15] —meaning perfect to a certain extent, but not having attained to a perfection sufficient for us; and then immediately adds, “And if, in any thing, ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 464, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Reason Why One Person is Assisted by Grace, and Another is Not Helped, Must Be Referred to the Secret Judgments of God. (HTML)
CCEL Footnote 3223 (In-Text, Margin)
... person is left and forsaken in his present life, who God foreknew would be ungodly, while another baptized person is taken away from this life, “lest that wickedness should alter his understanding;” and be sure that you do not in such cases ascribe unrighteousness or unwisdom to God, in whom is the very fountain of righteousness and wisdom, but, as I have exhorted you from the commencement of this treatise, “whereto you have already attained, walk therein,” and “even this shall God reveal unto you,”[Philippians 3:15] —if not in this life, yet certainly in the next, “for there is nothing covered that shall not be revealed.” When, therefore, you hear the Lord say, “I the Lord have deceived that prophet,” and likewise what the apostle says: “He hath mercy on whom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 498, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
To What Extent the Massilians Withdraw from the Pelagians. (HTML)
CCEL Footnote 3419 (In-Text, Margin)
... consideration of your letters, I seem to see that those brethren on whose behalf you exhibit a pious care that they may not hold the poetical opinion in which it is affirmed, “Every one is a hope for himself,” and so fall under that condemnation which is, not poetically, but prophetically, declared, “Cursed is every man that hath hope in man,” must be treated in that way wherein the apostle dealt with those to whom he said, “And if in anything ye be otherwise minded, God shall reveal even this unto you.”[Philippians 3:15] For as yet they are in darkness on the question concerning the predestination of the saints, but they have that whence, “if in anything they are otherwise minded, God will reveal even this unto them,” if they are walking in that to which they have ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 37, 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 I. 33. (HTML)
CCEL Footnote 110 (In-Text, Margin)
16. What, however, are they accustomed to say against us? “Behold, after John, baptism was given.” For before that question was properly treated in the Catholic Church, many erred in it, both great and good men; but because they were members of the dove, they did not cut themselves off, and in their case that happened which the apostle said, “If in any thing ye are otherwise minded, God shall reveal even this unto you.”[Philippians 3:15] Whence those who separated themselves became unteachable. What then are they wont to say? Behold, after John baptism was given; after heretical baptism is it not to be given? because certain who had the baptism of John were commanded by Paul to be baptized, for they had not the baptism ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 251, footnote 3 (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 X. 1–10. (HTML)
CCEL Footnote 852 (In-Text, Margin)
... because of their great abstruseness, I have either myself failed to arrive at an understanding of them, or wanted the faculty of explaining what I do understand, or every one has been so dull as not to follow me, even when I give the explanation, yet should he not despair of himself; but continue in faith, walk on in the way, and hear the apostle saying, “And if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk therein.”[Philippians 3:15-16]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 293, footnote 7 (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 XII. 37–43. (HTML)
CCEL Footnote 1081 (In-Text, Margin)
... to the admonition and to the words of Scripture: “Seek not out the things that are too high for thee, neither search the things that are above thy strength.” Not that such things are forbidden us, since the divine Master saith, “There is nothing hid that shall not be revealed:” but if we walk up to the measure of our present attainments, then, as the apostle tells us, not only what we know not and ought to know, but also if we are minded to know anything else, God will reveal even this unto us.[Philippians 3:15-16] But if we have reached the pathway of faith, let us keep to it with all constancy: let it be our guide to the chamber of the King, in whom are hid all the treasures of wisdom and knowledge. For it was in no spirit of grudging that the Lord Jesus ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 379, footnote 2 (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 XVI. 12, 13 (continued). (HTML)
CCEL Footnote 1609 (In-Text, Margin)
... said, “Let us, therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.” And that they might not rush into the hands of seducers, whose desire would be to turn them away from the faith by promising them the knowledge of the truth, and suppose such to be the meaning of the apostle’s words, “God shall reveal even this unto you,” he forthwith added, “Nevertheless, whereto we have already attained, let us walk by the same rule.”[Philippians 3:15-16] If, then, thou hast come to some understanding of what is not at variance with the rule of the Catholic faith, whereto thou hast attained as the way that is guiding thee to thy fatherland; and hast so understood it as to feel it a duty to dismiss ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 116, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1064 (In-Text, Margin)
... art “my expectation!” my “End.” For “Christ is the end of the Law unto righteousness, unto every man that believeth.” From all mine offences: not only from those, that I may not relapse into those which I have already “over-leaped;” but from all, without exception, of those on account of which I now beat my breast, and say, “Forgive us our debts.” “Deliver me from all mine offences:” me being thus minded, and holding fast what the Apostle said, “As many of us as be perfect, let us be thus minded.”[Philippians 3:15] For at the time that he said that he was not “already perfect,” he then immediately goes on and says, “As many of us as be perfect, let us be thus minded.”…Art thou then, O Apostle, not perfect, and are we perfect? But hath it escaped you, that he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 616, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXI (HTML)
CCEL Footnote 5582 (In-Text, Margin)
7. For if ye be not exalted, if ye raise not your heart on high, if ye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in.[Philippians 3:15] But if ye choose to defend this very thing, which ye are otherwise minded about, and with pertinacity assert it, and against the peace of the Church; this curse which he hath described is entailed upon you; when ye are upon your mother’s breast, and are removed away from the milk, ye shall die of hunger apart from your mother’s breast. But if ye continue in Catholic peace, if perchance ye are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 532, footnote 6 (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 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... And when he descended, he preached to every man; ‘We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known.’ For, in truth, he was known to those saints who are in heaven, as their fellow-citizen. And in relation to all that is future and perfect, the things known by him here were in part; but with respect to those things which were committed and entrusted to him by the Lord, he was perfect; as he said, ‘We who are perfect, should be thus minded[Philippians 3:15].’ For as the Gospel of Christ is the fulfilment and accomplishment of the ministration which was supplied by the law of Israel, so future things will be the accomplishment of such as now exist, the Gospel being then fulfilled, and the faithful ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 455, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5176 (In-Text, Margin)
A. I see you are much more disturbed than is your wont; so I will not ply you with arguments. But let me briefly ask what you think of the well-known passage of the Apostle when he wrote to the Philippians:[Philippians 3:12-16] “Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus. Brethren, I count not myself to have yet apprehended: but one thing I do; forgetting the things which are behind, and stretching forward to the things which are before, I press on towards the goal unto the prize of the high calling ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 210, footnote 8 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XI (HTML)
... of our own, let us not reject the advance in knowledge through the gift of revelation. If we have hitherto used only our own judgment, let that not make us ashamed to change its decisions for the better. Guiding this advance wisely and carefully, the same blessed Apostle writes to the Philippians, Let us therefore as many as be perfect, be thus minded: and if in anything ye are otherwise minded, this also shall God reveal unto you. Only, wherein we have hastened, in that same let us walk[Philippians 3:15-16]. Reason cannot anticipate with preconceptions the revelation of God. For the Apostle has here shewn us wherein consists the wisdom of those who have the perfect wisdom, and for those who are otherwise minded, he awaits the revelation of God, that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 69, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter II. The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others. (HTML)
... case quite a different meaning. We call God just in one sense, man in another. So, too, there is a difference in meaning when we call God wise and a man wise. This we are taught in the Gospel: “Be ye perfect even as your Father Who is in heaven is perfect.” I read again that Paul was perfect and yet not perfect. For when he said: “Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend it.” Immediately he added: “We, then, that are perfect.”[Philippians 3:15] There is a twofold form of perfection, the one having but ordinary, the other the highest worth. The one availing here, the other hereafter. The one in accordance with human powers, the other with the perfection of the world to come. But God is just ...