1 Timothy 1:5

There are 31 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 55, footnote 11 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Ephesians: Shorter and Longer Versions (HTML)

Chapter XIV.—Exhortations to faith and love. (HTML)

CCEL Footnote 581 (In-Text, Margin)

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus which are the beginning and the end of life. For the beginning is faith, and the end is love.[1 Timothy 1:5] Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth; nor does he that possesses love hate any one. The tree is made manifest by its fruit; so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand ...

Ante-Nicene Fathers, Volume 2, page 340, footnote 11 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book I (HTML)

Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims at the Good of Men. (HTML)

... not understanding the law. “Destruction and misery are in their ways, and the way of peace have they not known.” “There is no fear of God before their eyes.” “Professing themselves wise, they became fools.” “And we know that the law is good, if a man use it lawfully.” “Desiring to be teachers of the law, they understand,” says the apostle, “neither what they say, nor whereof they affirm.” “Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.”[1 Timothy 1:5]

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 139, footnote 2 (Image)

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

The Confessions (HTML)

He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)

How He Mourned His Dead Mother. (HTML)

CCEL Footnote 784 (In-Text, Margin)

... he became quiet. In like manner also my own childish feeling, which was, through the youthful voice of my heart, finding escape in tears, was restrained and silenced. For we did not consider it fitting to celebrate that funeral with tearful plaints and groanings; for on such wise are they who die unhappy, or are altogether dead, wont to be mourned. But she neither died unhappy, nor did she altogether die. For of this were we assured by the witness of her good conversation, her “faith unfeigned,”[1 Timothy 1:5] and other sufficient grounds.

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 316, footnote 2 (Image)

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

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Januarius (HTML)

CCEL Footnote 1852 (In-Text, Margin)

... of Christ, which is not without its reward, because I have not only believed the testimony of my God that “on these two commandments hang all the Law and the Prophets;” but I have myself proved it, and daily prove it, by experience. For there is no holy mystery, and no difficult passage of the word of God, in which, when it is opened up to me, I do not find these same commandments: for “the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned;”[1 Timothy 1:5] and “love is the fulfilling of the law.”

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 281, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)

That We are to Believe that in Paradise Our First Parents Begat Offspring Without Blushing. (HTML)

CCEL Footnote 760 (In-Text, Margin)

... corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved “out of a pure heart, and a good conscience, and faith unfeigned.”[1 Timothy 1:5] The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 534, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

On Christian Doctrine (HTML)

Containing a General View of the Subjects Treated in Holy Scripture (HTML)

What Manner of Reader Scripture Demands. (HTML)

CCEL Footnote 1757 (In-Text, Margin)

44. And, therefore, if a man fully understands that “the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned,”[1 Timothy 1:5] and is bent upon making all his understanding of Scripture to bear upon these three graces, he may come to the interpretation of these books with an easy mind. For while the apostle says “love,” he adds “out of a pure heart,” to provide against anything being loved but that which is worthy of love. And he joins with this “a good conscience,” in reference to hope; for, if a man has the burthen of a bad conscience, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 596, footnote 6 (Image)

Augustine: The City of God, Christian Doctrine

Truth is More Important Than Expression.  What is Meant by Strife About Words. (HTML)

CCEL Footnote 2018 (In-Text, Margin)

... doctrine both to exhort and convince the gainsayers?” To strive about words is not to be careful about the way to overcome error by truth, but to be anxious that your mode of expression should be preferred to that of another. The man who does not strive about words, whether he speak quietly, temperately, or vehemently, uses words with no other purpose than to make the truth plain, pleasing, and effective; for not even love itself, which is the end of the commandment and the fulfilling of the law,[1 Timothy 1:5] can be rightly exercised unless the objects of love are true and not false. For as a man with a comely body but an ill-conditioned mind is a more painful object than if his body too were deformed, so men who teach lies are the more pitiable if they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 118, footnote 6 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He advances reasons to show not only that the Father is not greater than the Son, but that neither are both together anything greater than the Holy Spirit, nor any two together in the same Trinity anything greater than one, nor all three together anything greater than each singly. He also intimates that the nature of God may be understood from our understanding of truth, from our knowledge of the supreme good, and from our implanted love of righteousness; but above all, that our knowledge of God is to be sought through love, in which he notices a trio of things which contains a trace of the Trinity. (HTML)

God Must First Be Known by an Unerring Faith, that He May Be Loved. (HTML)

... a mind believing what it does not yet see, and hoping and loving what it believes? Even He therefore who is not known, but yet is believed, can be loved. But indisputably we must take care, lest the mind believing that which it does not see, feign to itself something which is not, and hope for and love that which is false. For in that case, it will not be charity out of a pure heart, and of a good conscience, and of faith unfeigned, which is the end of the commandment, as the same apostle says.[1 Timothy 1:5]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 223, footnote 2 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)

The Infirmity of the Human Mind. (HTML)

... Trinity of which I have treated as I could in many ways, and yet do not believe or understand it to be an image of God, see indeed a glass, but do not so far see through the glass Him who is now to be seen through the glass, that they do not even know the glass itself which they see to be a glass, i.e. an image. And if they knew this, perhaps they would feel that He too whose glass this is, should by it be sought, and somehow provisionally be seen, an unfeigned faith purging their hearts,[1 Timothy 1:5] that He who is now seen through a glass may be able to be seen face to face. And if they despise this faith that purifies the heart, what do they accomplish by understanding the most subtle disputes concerning the nature of the human mind, unless ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 275, footnote 9 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

Love is the End of All the Commandments, and God Himself is Love. (HTML)

CCEL Footnote 1324 (In-Text, Margin)

All the commandments of God, then, are embraced in love, of which the apostle says: “Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.”[1 Timothy 1:5] Thus the end of every commandment is charity, that is, every commandment has love for its aim. But whatever is done either through fear of punishment or from some other carnal motive, and has not for its principle that love which the Spirit of God sheds abroad in the heart, is not done as it ought to be done, however it may appear to men. For this love embraces both the love of God and the love ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 276, footnote 2 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

Love is the End of All the Commandments, and God Himself is Love. (HTML)

CCEL Footnote 1326 (In-Text, Margin)

... through fear of punishment or from some other carnal motive, and has not for its principle that love which the Spirit of God sheds abroad in the heart, is not done as it ought to be done, however it may appear to men. For this love embraces both the love of God and the love of our neighbor, and “on these two commandments hang all the law and the prophets,” we may add the Gospel and the apostles. For it is from these that we hear this voice: The end of the commandment is charity, and God is love.[1 Timothy 1:5] Wherefore, all God’s commandments, one of which is, “Thou shalt not commit adultery,” and all those precepts which are not commandments but special counsels, one of which is, “It is good for a man not to touch a woman,” are rightly carried out only ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 285, footnote 7 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Catechising of the Uninstructed. (HTML)

Of the Full Narration to Be Employed in Catechising. (HTML)

CCEL Footnote 1346 (In-Text, Margin)

6. In all things, indeed, not only ought our own eye to be kept fixed upon the end of the commandment, which is “charity, out of a pure heart, and a good conscience, and faith unfeigned,”[1 Timothy 1:5] to which we should make all that we utter refer; but in like manner ought the gaze of the person whom we are instructing by our utterance to be moved toward the same, and guided in that direction. And, in truth, for no other reason were all those things which we read in the Holy Scriptures written, previous to the Lord’s advent, but for this,—namely, that His advent might be pressed upon the attention, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 286, footnote 12 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Catechising of the Uninstructed. (HTML)

That the Great Reason for the Advent of Christ Was the Commendation of Love. (HTML)

CCEL Footnote 1359 (In-Text, Margin)

7. Moreover, what greater reason is apparent for the advent of the Lord than that God might show His love in us, commending it powerfully, inasmuch as “while we were yet sinners, Christ died for us”? And furthermore, this is with the intent that, inasmuch as charity is “the end of the commandment,”[1 Timothy 1:5] and “the fulfilling of the law,” we also may love one another and lay down our life for the brethren, even as He laid down His life for us. And with regard to God Himself, its object is that, even if it were an irksome task to love Him, it may now at least cease to be irksome for us to return His love, seeing that “He first loved us,” and “spared ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 404, footnote 1 (Image)

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

Moral Treatises of St. Augustin (HTML)

On the Good of Marriage. (HTML)

Section 10 (HTML)

CCEL Footnote 1962 (In-Text, Margin)

10. But I am aware of some that murmur: What, say they, if all men should abstain from all sexual intercourse, whence will the human race exist? Would that all would this, only in “charity out of a pure heart, and good conscience, and faith unfeigned;”[1 Timothy 1:5] much more speedily would the City of God be filled, and the end of the world hastened. For what else doth the Apostle, as is manifest, exhort to, when he saith, speaking on this head, “I would that all were as myself;” or in that passage, “But this I say, brethren, the time is short: it remains that both they who have wives, be as though not having: and they who weep, as ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 419, footnote 2 (Image)

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

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 6 (HTML)

CCEL Footnote 2034 (In-Text, Margin)

... alone both in Spirit and in flesh is a mother and a virgin: both the mother of Christ, and a virgin of Christ; but the Church, in the Saints who shall possess the kingdom of God, in the Spirit indeed is altogether the mother of Christ, altogether a virgin of Christ: but in the flesh not altogether, but in certain a virgin of Christ, in certain a mother, but not of Christ. Forsooth both faithful women who are married, and virgins dedicated to God, by holy manners, and charity out of a pure heart,[1 Timothy 1:5] and good conscience, and faith unfeigned, because they do the will of the Father, are after a spiritual sense mothers of Christ. But they who in married life give birth to (children) after the flesh, give birth not to Christ, but to Adam, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 164, footnote 10 (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 claims that the Manichæans and not the Catholics are consistent believers in the Gospel, and seeks to establish this claim by comparing Manichæan and Catholic obedience to the precepts of the Gospel.  Augustin exposes the hypocrisy of the Manichæans and praises the asceticism of Catholics. (HTML)

CCEL Footnote 341 (In-Text, Margin)

... and have not charity, it profiteth me nothing?" Why do you boast of having Christian poverty, when you are destitute of Christian charity? Robbers have a kind of charity to one another, arising from a mutual consciousness of guilt and crime; but this is not the charity commended by the apostle. In another passage he distinguishes true charity from all base and vicious affections, by saying, "Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned."[1 Timothy 1:5] How then can you have true charity from a fictitious faith? You persist in a faith corrupted by falsehood: for your First Man, according to you, used deceit in the conflict by changing his form, while his enemies remained in their own nature; and, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 244, footnote 1 (Image)

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

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense.  Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)

CCEL Footnote 688 (In-Text, Margin)

12. It is true, the ungodly may partake in the visible sacraments of godliness, as we read that Simon Magus received holy baptism. Such are they of whom the apostle says that "they have the form of godliness, but deny the power of it." The power of godliness is the end of the commandment, that is, love out of a pure heart, and of a good conscience, and of faith unfeigned.[1 Timothy 1:5] So the Apostle Peter, speaking of the sacrament of the ark, in which the family of Noah was saved from the deluge, says, "So by a similar figure baptism also saves you." And lest they should rest content with the visible sacrament, by which they had the form of godliness, and should deny its power in their ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 443, 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)

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 16 (HTML)

... "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will." Since, then, the sacrament is one thing, which even Simon Magus could have; and the operation of the Spirit is another thing, which is even often found in wicked men, as Saul had the gift of prophecy; and that operation of the same Spirit is a third thing, which only the good can have, as "the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:"[1 Timothy 1:5] whatever, therefore, may be received by heretics and schismatics, the charity which covereth the multitude of sins is the especial gift of Catholic unity and peace; nor is it found in all that are within that bond, since not all that are within it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 467, 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 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 8 (HTML)

... less the body of the Lord and the blood of the Lord, even in those to whom the apostle said, "He that eateth unworthily, eateth and drinketh damnation to himself."   Let the heretics therefore seek in the Catholic Church not what they have, but what they have not,—that is, the end of the commandment, without which many holy things may be possessed, but they cannot profit. "Now, the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."[1 Timothy 1:5] Let them therefore hasten to the unity and truth of the Catholic Church, not that they may have the sacrament of washing, if they have been already bathed in it, although in heresy, but that they may have it to their health.

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 479, 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 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,"[1 Timothy 1:5] 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 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 ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 510, 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 the remaining judgments of the Council of Carthage are examined. (HTML)

Chapter 45 (HTML)

... present discussing. For he says, "If any come unto you, and bring not the doctrine of Christ." But heretics leaving the doctrine of their error are converted to the doctrine of Christ, that they may be incorporated with the Church, and may begin to belong to the members of that Dove whose sacrament they previously had; and therefore what previously they lacked belonging to it is given to them, that is to say, peace and charity out of a pure heart, and of a good conscience, and of faith unfeigned.[1 Timothy 1:5] But what they previously had belonging to the Dove is acknowledged, and received without any depreciation; just as in the adulteress God recognises His gifts, even when she is following her lovers; because when after her fornication is corrected she ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 98, footnote 8 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Spirit and the Letter. (HTML)

The Law Written in Our Hearts. (HTML)

CCEL Footnote 867 (In-Text, Margin)

What then is God’s law written by God Himself in the hearts of men, but the very presence of the Holy Spirit, who is “the finger of God,” and by whose presence is shed abroad in our hearts the love which is the fulfilling of the law, and the end of the commandment?[1 Timothy 1:5] Now the promises of the Old Testament are earthly; and yet (with the exception of the sacramental ordinances which were the shadow of things to come, such as circumcision, the Sabbath and other observances of days, and the ceremonies of certain meats, and the complicated ritual of sacrifices and sacred things which suited “the oldness” of the carnal law and its ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 104, footnote 13 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Spirit and the Letter. (HTML)

The Grace Promised by the Prophet for the New Covenant. (HTML)

CCEL Footnote 969 (In-Text, Margin)

... was definitively announced to take this shape,—God’s laws were to be written in men’s hearts; and they were to arrive at such a knowledge of God, that they were not each one to teach his neighbour and brother, saying, Know the Lord; for all were to know Him, from the least to the greatest of them. This is the gift of the Holy Ghost, by which love is shed abroad in our hearts, —not, indeed, any kind of love, but the love of God, “out of a pure heart, and a good conscience, and an unfeigned faith,”[1 Timothy 1:5] by means of which the just man, while living in this pilgrim state, is led on, after the stages of “the glass,” and “the enigma,” and “what is in part,” to the actual vision, that, face to face, he may know even as he is known. For one thing has he ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 151, footnote 12 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Nature and Grace. (HTML)

The Degrees of Love are Also Degrees of Holiness. (HTML)

CCEL Footnote 1358 (In-Text, Margin)

Inchoate love, therefore, is inchoate holiness; advanced love is advanced holiness; great love is great holiness; “perfect love is perfect holiness,”—but this “love is out of a pure heart, and of a good conscience, and of faith unfeigned,”[1 Timothy 1:5] “which in this life is then the greatest, when life itself is contemned in comparison with it.” I wonder, however, whether it has not a soil in which to grow after it has quitted this mortal life! But in what place and at what time soever it shall reach that state of absolute perfection, which shall admit of no increase, it is certainly not “shed abroad in our hearts” by any ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 458, footnote 16 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Grace and Free Will. (HTML)

Abstract. (HTML)

The Apostle’s Eulogy of Love. Correction to Be Administered with Love. (HTML)

CCEL Footnote 3148 (In-Text, Margin)

... in one word, even in this, Thou shalt love thy neighbour as thyself.” This is the same in effect as what he writes to the Romans: “He that loveth another hath fulfilled the law.” In like manner he says to the Colossians, “And above all these things, put on love, which is the bond of perfectness.” And to Timothy he writes, “Now the end of the commandment is love;” and he goes on to describe the quality of this grace, saying, “Out of a pure heart, and of a good conscience, and of faith unfeigned.”[1 Timothy 1:5] Moreover, when he says to the Corinthians, “Let all your things be done with love,” he shows plainly enough that even those chastisements which are deemed sharp and bitter by those who are corrected thereby, are to be administered with love. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 48, footnote 4 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)

Chapter XII (HTML)

CCEL Footnote 359 (In-Text, Margin)

... fellowmen, we do not act with that heart wherewith the Lord enjoins us; i.e., it is not because we love them, but because we wish to obtain some advantage from them for the necessity of the present life. But we ought to do them good for their eternal salvation, not for our own temporal advantage. May God, therefore, incline our heart to His testimonies, and not to covetousness. For “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”[1 Timothy 1:5] But he who looks after his brother from a regard to his own necessities in this life, does not certainly do so from love, because he does not look after him whom he ought to love as himself, but after himself; or rather not even after himself, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 394, 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, Matt. xxii. 2, etc., about the marriage of the king’s son; against the Donatists, on charity. Delivered at Carthage in the Restituta. (HTML)

CCEL Footnote 3008 (In-Text, Margin)

6. What is that “wedding garment” then? This is the wedding garment: “Now the end of the commandment,” says the Apostle, “is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”[1 Timothy 1:5] This is “the wedding garment.” Not charity of any kind whatever; for very often they who are partakers together of an evil conscience seem to love one another. They who commit robberies together, who love the hurtful arts of sorceries, and the stage together, who join together in the shout of the chariot race, or the wild beast fight; these very often love one another; but in these there is no ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 354, 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 XV. 17–19. (HTML)

CCEL Footnote 1451 (In-Text, Margin)

... you,” He will certainly give us if we love one another; seeing that this very thing He has also given us, in choosing us when we had no fruit, because we had chosen Him not; and appointing us that we should bring forth fruit,—that is, that we should love one another,—a fruit that we cannot have apart from Him, just as the branches can do nothing apart from the vine. Our fruit, therefore, is charity, which the apostle explains to be, “Out of a pure heart, and a good conscience, and faith unfeigned.”[1 Timothy 1:5] So love we one another, and so love we God. For it would be with no true love that we loved one another, if we loved not God. For every one loves his neighbor as himself if he loves God; and if he loves not God, he loves not himself. For on these ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 522, footnote 6 (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 V. 1–3. (HTML)

CCEL Footnote 2504 (In-Text, Margin)

... to be praised, let us ask of the Lord eyes of the flesh so sharp-sighted, that we shall but require some exceeding high mountain on earth, that from its summit we may see the end of all perfection. Go not far: lo, I say to thee, it is here; ascend the mountain, and see the end. Christ is the Mountain; come to Christ: thou seest thence the end of all perfection. What is this end? Ask Paul: “But the end of the commandment is charity, from a pure heart, and a good conscience, and faith unfeigned:”[1 Timothy 1:5] and in another place, “Charity is the fullness,” or fulfillment, “of the law.” What so finished and terminated as “fullness”? For, brethren, the apostle here uses end in a way of praise. Think not of consumption, but of consummation. For it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 445, footnote 14 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XC (HTML)

CCEL Footnote 4285 (In-Text, Margin)

... good works are one work of love: for love is the fulfilling of the Law. For as in the former verse he had said, “And the works of our hands make Thou straight upon us,” here he says “work,” not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: “for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”[1 Timothy 1:5] There is therefore one work, in which are all, “faith which worketh by love:” whence our Lord’s words in the Gospel, “This is the work of God, that ye believe in Him whom He hath sent.” Since, therefore, in this Psalm, both old and new life, life ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 568, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Vav. (HTML)

CCEL Footnote 5197 (In-Text, Margin)

... class="Greek" lang="EL">σφόδρα. He then loved the commandments of God because he walked at liberty; that is, through the Holy Spirit, through whom love itself is shed abroad, and enlargeth the hearts of the faithful. But he loved, both in thought and in acts. With a view to thought, he saith, “And I meditated:” as to action, “My hands also have I lifted up.” But to both sentences, he hath annexed the words, “which I have loved:” for “the end of the commandment is love out of a pure heart.”[1 Timothy 1:5] …The following words, “And my study was in Thy statutes,” relate to both. This expression most of the translators have preferred to this, “I rejoiced in,” or “I talked of,” a version which some have given from the Greek