Early Church Fathers Scripture Index : Texts
1 Timothy 1:7
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 340, footnote 10 (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)
... truth fail thee, but hang them around thy neck.” In the same way as Paul, prophecy upbraids the people with 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.”[1 Timothy 1:7] “Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.”
Ante-Nicene Fathers, Volume 9, page 472, footnote 14 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Figurative Interpretation of the Same. (HTML)
... is, therefore, the part of a righteous man who possesses “the love which seeketh not its own” to be free from all, but to bring himself under bondage to all those below that He might gain the more of them. But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, “not knowing what he said,” not accepting that interpretation of ours, may say that there were certain mentioned by Paul “desiring to be teachers of the law,”[1 Timothy 1:7] who do not know about what they speak, but who, though they do not clearly expound the nature of what is said, nor understand their meaning, make confident affirmations of things which they do not know. Of such a nature was the affection of Peter ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 542, footnote 4 (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 22 (HTML)
... and "My peace I give unto you," was that the traitor had already left the room, then was not that supper of so great a sacrament clean and able to give peace, which He distributed to all before his going out? And if you venture to say this with your eyes closed against the truth, what can we do save exclaim the more, See how blindness comes in punishment of the madness of those who wish to be, as the apostle says, "teachers of the law, understanding neither what they say, nor whereof they affirm?"[1 Timothy 1:7] And yet, unless blindness came in the way of their pertinacity, it was not a very difficult matter that you should understand and see that the Lord did not say in the presence of Judas, Ye are not yet clean, but "Now are ye clean." He added, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 419, footnote 1 (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, Luke vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)
CCEL Footnote 3226 (In-Text, Margin)
9. They answer, “knowing not,” as the Apostle says, “either what they speak, or whereof they affirm:”[1 Timothy 1:7] they answer and say, “If men do not forgive sins, then that is false which Christ saith, ‘Whatsoever ye shall loose on earth, shall be loosed in heaven also.’” But thou dost not know why this is said, and in what sense this is said. The Lord was about to give to men the Holy Spirit, and He wished it to be understood that sins are forgiven to His faithful by His Holy Spirit, and not by men’s deserts. For what art thou, O man, but an invalid who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 446, 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 XXI. 12–19. (HTML)
CCEL Footnote 1956 (In-Text, Margin)
... “without affection;” to attempt to traduce the character of the saints, as “false accusers;” to give loose reins to the basest lusts, as “incontinent;” to make lawsuits their practice, as “implacable;” to know nothing of loving service, as those who are “without kindness;” to make known to the enemies of the godly what they are well aware ought to be kept secret, as “traitors;” to disturb human modesty by shameless discussions, as “heady;” to understand neither what they say nor whereof they affirm,[1 Timothy 1:7] as “blinded;” and to prefer carnal delights to spiritual joys, as those who are “lovers of pleasures more than lovers of God.” For these and such like vices, whether all of them meet in a single individual, or whether some dominate in one and others ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 324, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Objections Continued. Whether is the Unoriginate one or two? Inconsistent in Arians to use an unscriptural word; necessary to define its meaning. Different senses of the word. If it means 'without Father,' there is but One Unoriginate; if 'without beginning or creation,' there are two. Inconsistency of Asterius. 'Unoriginate' a title of God, not in contrast with the Son, but with creatures, as is 'Almighty,' or 'Lord of powers.' 'Father' is the truer title, as not only Scriptural, but implying a Son, and our adoption as sons. (HTML)
... of disturbance and confusion, provided they can but separate the Son from the Father, and reckon the Framer of all among His works. Now first they may be convicted on this score, that, while blaming the Nicene Bishops for their use of phrases not in Scripture, though these not injurious, but subversive of their irreligion, they themselves went off upon the same fault, that is, using words not in Scripture, and those in contumely of the Lord, knowing ‘neither what they say nor whereof they affirm[1 Timothy 1:7].’ For instance, let them ask the Greeks, who have been their instructors (for it is a word of their invention, not Scripture), and when they have been instructed in its various significations, then they will discover that they cannot even question ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 394, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... works belong to Him, but to the Father who gave Him the power.’ Now this, if uttered at random by a little child, had been excused from his age; but when one who bears the title of Sophist, and professes universal knowledge, is the writer, what a serious condemnation does he deserve! And does he not shew himself a stranger to the Apostle, as being puffed up with persuasive words of wisdom, and thinking thereby to succeed in deceiving, not understanding himself what he says nor whereof he affirms[1 Timothy 1:7]? For what the Son has said as proper and suitable to a Son only, who is Word and Wisdom and Image of the Father’s Essence, that he levels to all the creatures, and makes common to the Son and to them; and he says, lawless man, that the Power of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 578, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Maximus. (Written about 371 A.D.) (HTML)
Having read the letter now come from you, I approve your piety: but, marvelling at the rashness of those ‘who understand neither what they say nor whereof they confidently affirm[1 Timothy 1:7],’ I had really decided to say nothing. For to reply upon matters which are so plain and which are clearer than light, is simply to give an excuse for shamelessness to such lawless men. And this we have learned from the Saviour. For when Pilate had washed his hands, and acquiesced in the false accusation of the Jews of that day, the Lord answered him no more, but rather warned his wife in a dream, so that He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 110, footnote 4 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. (HTML)
... dispersed in these minute and infinitesimal particles among the countless myriads of his descendants, and the minute fragment of Adam that has reached Abraham and his descendants by a process of division, is no longer discoverable in them as a remnant of his essence, inasmuch as his nature has been already used up among the countless myriads of those who were before them by its division into infinitesimal fractions. Mark the folly of him who “understands neither what he says nor whereof he affirms[1 Timothy 1:7].” For by saying “Since He is incorruptible” He neither divides His essence nor begets Himself nor becomes His own father, he implicitly lays it down that we must suppose all those things from which he affirms that the incorruptible alone are free to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 116, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. (HTML)
What is this vain juggling with words? Is he aware that it is God of Whom he speaks, Who was in the beginning and is in the Father, nor was there any time when He was not? He knows not what he says nor whereof he affirms[1 Timothy 1:7], but he endeavours, as though he were constructing the pedigree of a mere man, to apply to the Lord of all creation the language which properly belongs to our nature here below. For, to take an example, Ishmael was not before the generation that brought him into being, and before his birth there was of course an interval of time. But with Him Who is “the brightness of glory,” “before” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 590, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter XIV. He refutes the wicked and blasphemous notion of the heretics who said that God dwelt and spoke in Christ as in an instrument or a statue. (HTML)
... the same thing within himself than to see it outside? Or if God was to dwell in Christ in the same way as in all the saints, why should all the saints long to see Christ rather than themselves? And if they were only to see the same thing in Jesus Christ, which they themselves possessed, why should they not much rather prefer to have this in themselves than to see it in another? But you are wrong, you wretched madman, “not understanding,” as the Apostle says, “what you say and whereof you affirm”:[1 Timothy 1:7] for all the prophets and all the saints received from God some portion of the Divine Spirit as they were able to bear it. But in Christ “all the fulness of the Godhead” dwelt and “dwells bodily.” And therefore they all fall far short of His fulness, ...