Early Church Fathers Scripture Index : Texts
1 Timothy 5:14
There are 16 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 398, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2603 (In-Text, Margin)
... Tribus enim modis, ut diximus, fornicatio et adulterium sumifur apud Apostolum. De his dicit propheta: “Peccatis vestris venundati estis.” Et rursus: “Pollutus es in terra aliena:” conjunctionera sceleratam existimans, quæ cum alieno corpore facta est, et non cure eo, quod datur in conjugio, ad liberorum procreationem. Unde etiam Apostolus: “Volo, inquit, juniores nubere, filios procreare, domui præ esse, nullam dare occasionem adversario maledicti gratia. Jam enim quæ dam diverterunt post Satanam.”[1 Timothy 5:14-15] Quin et unius quoque uxoris virum utique admittit; seu sit presbyter, seu diaconus, seu laicus, utens matrimonio citra reprehensionem: “Servabitur autem per filiorum procreationem.” Et rursus Servatot dicens Judæos “generationem pravam et ...
Ante-Nicene Fathers, Volume 4, page 70, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Further Objections from St. Paul Answered. (HTML)
CCEL Footnote 669 (In-Text, Margin)
“But again, writing to Timotheus, he ‘wills the very young (women) to marry, bear children, act the housewife.’”[1 Timothy 5:14] He is (here) directing (his speech) to such as he denotes above—“very young widows,” who, after being, “apprehended” in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, “wish to marry, having judgment, because they have rescinded the first faith,”—that (faith), to wit, by which they were “found” in widowhood, and, after professing it, do not persevere. For which reason he “wills” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 137, footnote 1 (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)
He Describes the Praiseworthy Habits of His Mother; Her Kindness Towards Her Husband and Her Sons. (HTML)
CCEL Footnote 770 (In-Text, Margin)
... had not to complain of that in him, as one of the faithful, which, before he became so, she had endured. She was also the servant of Thy servants. Whosoever of them knew her, did in her much magnify, honour, and love Thee; for that through the testimony of the fruits of a holy conversation, they perceived Thee to be present in her heart. For she had “been the wife of one man,” had requited her parents, had guided her house piously, was “well-reported of for good works,” had “brought up children,”[1 Timothy 5:14] as often travailing in birth of them as she saw them swerving from Thee. Lastly, to all of us, O Lord (since of Thy favour Thou sufferest Thy servants to speak), who, before her sleeping in Thee, lived associated together, having received the grace ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 403, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 9 (HTML)
CCEL Footnote 1961 (In-Text, Margin)
... cases damnably. But whoso useth them for this purpose, wherefore they were given doeth well. Therefore, to whomsoever they are not necessary, if he use them not, he doeth better. Wherefore, these goods, when we have need, we do well to wish; but we do better not to wish than to wish: because ourselves are in a better state, when we account them not necessary. And on this account it is good to marry, because it is good to beget children, to be a mother of a family: but it is better not to marry,[1 Timothy 5:14] because it is better not to stand in need of this work, in order to human fellowship itself. For such is the state of the human race now, that (others, who contain not, not only being taken up with marriage, but many also waxing wanton through ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 445, 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 11 (HTML)
CCEL Footnote 2247 (In-Text, Margin)
... incontinence stand in the way. For he, who said, “If they contain not themselves, let them marry,” could have said, “If they have not sons, let them marry,” if, when now after theResurrection and Preaching of Christ, there is unto all nations so great and abundant supply of sons to be spiritually begotten, it were any such duty to beget sons after the flesh as it was in the first times. And, whereas in another place he saith, “But I will that the younger marry, bear children, be mothers of families,”[1 Timothy 5:14-15] he commends with apostolic sobriety and authority the good of marriage, but doth not impose the duty of bearing, as though in order to obey the law, even on those who “receive” the good of continence. Lastly, why he had said this, he unfolds, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 250, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Three Things Good and Laudable in Matrimony. (HTML)
CCEL Footnote 2019 (In-Text, Margin)
Marriage, therefore, is a good in all the things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house;”[1 Timothy 5:14] as regards its guaranteeing chastity, it is said of it, “The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife;” and considered as the bond of union: “What God hath joined together, let not man put asunder.” Touching these points, we do not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 271, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Continence Better Than Marriage; But Marriage Better Than Fornication. (HTML)
CCEL Footnote 2129 (In-Text, Margin)
... of continence, let her also marry. “It is good, indeed, for a man not to touch a woman.” But since “all men cannot receive this saying, save they to whom it is given,” it remains that “to avoid fornication, every man ought to have his own wife, and every woman her own husband.” And thus the weakness of incontinence is hindered from falling into the ruin of profligacy by the honourable estate of matrimony. Now that which the apostle says of women, “I will therefore that the younger women marry,”[1 Timothy 5:14] is also applicable to males: I will that the younger men take wives; that so it may appertain to both sexes alike “to bear children, to be” fathers and “mothers of families, to give none occasion to the adversary to speak reproachfully.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 271, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Continence Better Than Marriage; But Marriage Better Than Fornication. (HTML)
CCEL Footnote 2130 (In-Text, Margin)
... own wife, and every woman her own husband.” And thus the weakness of incontinence is hindered from falling into the ruin of profligacy by the honourable estate of matrimony. Now that which the apostle says of women, “I will therefore that the younger women marry,” is also applicable to males: I will that the younger men take wives; that so it may appertain to both sexes alike “to bear children, to be” fathers and “mothers of families, to give none occasion to the adversary to speak reproachfully.”[1 Timothy 5:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 359, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVI (HTML)
CCEL Footnote 3470 (In-Text, Margin)
... heed to this, that he pay what he hath vowed. If any man doth look back with regard to what he hath vowed to God, it is an evil. Some woman or other devoted to continence hath willed to marry: what hath she willed? The same as any virgin. What hath she willed? The same as her own mother. Hath she willed any evil thing? Evil certainly. Why? Because already she had vowed to the Lord her God. For what hath the apostle Paul said concerning such? Though he saith that young widows may marry if they will:[1 Timothy 5:14] nevertheless he saith in a certain passage, “but more blessed she will be, if so she shall have remained, after my judgment.” He showeth that she is more blessed, if so she shall have remained; but nevertheless that she is not to be condemned, if ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 55, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 881 (In-Text, Margin)
3. In the first place we differ from the Montanists regarding the rule of faith. We distinguish the Father, the Son, and the Holy Spirit as three persons, but unite them as one substance. They, on the other hand, following the doctrine of Sabellius, force the Trinity into the narrow limits of a single personality. We, while we do not encourage them, yet allow second marriages, since Paul bids the younger widows to marry.[1 Timothy 5:14] They suppose a repetition of marriage a sin so awful that he who has committed it is to be regarded as an adulterer. We, according to the apostolic tradition (in which the whole world is at one with us), fast through one Lent yearly; whereas they keep three in the year as though three ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 159, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2331 (In-Text, Margin)
... the words of the apostle she saw another law in her members warring against the law of her mind; she felt herself dragged in chains as a captive towards the indulgences of wedlock. Therefore she thought it better openly to confess her weakness and to accept the semblance of an unhappy marriage than, with the name of a monogamist, to ply the trade of a courtesan. The same apostle wills that the younger widows should marry, bear children, and give no occasion to the adversary to speak reproachfully.[1 Timothy 5:14] And he at once goes on to explain his wish: “for some are already turned aside after Satan.” Fabiola therefore was fully persuaded in her own mind: she thought she had acted legitimately in putting away her husband, and that when she had done so she ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 168, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2469 (In-Text, Margin)
... out of one rib two wives; and the seedling of digamy then planted was altogether destroyed by the doom of the deluge. It is true that in writing to Timothy the apostle from fear of fornication is forced to countenance second marriage. His words are these:—“I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.” But he immediately adds as a reason for this concession; “for some are already turned aside after Satan.”[1 Timothy 5:14-15] Thus we see that he is offering not a crown to those who stand but a helping hand to those who are down. What must a second marriage be if it is looked on merely as an alternative to the brothel! “For some,” he writes, “are already turned aside ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 230, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3224 (In-Text, Margin)
3. But no sooner do I clear the harbour than I find my way to the sea barred by a rock. I am confronted with the authority of the apostle Paul who in writing to Timothy thus speaks concerning widows: “I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.”[1 Timothy 5:14-15] I must accordingly begin by considering the meaning of this pronouncement and examining the context of the whole passage. I must then plant my feet in the steps of the apostle and, as the saying goes, not deviate a hair’s breadth from them either to this side or to that. He had previously described his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 230, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3228 (In-Text, Margin)
4. We must also take the passage clause by clause. “I will,” he says, “that the younger women marry.” Why, pray? because I would not have young women commit fornication. “That they bear children;”[1 Timothy 5:14-15] for what reason? That they may not be induced by fear of the consequences to kill children whom they have conceived in adultery. “That they be the heads of households.” Wherefore, pray? Because it is much more tolerable that a woman should marry again than that she should be a prostitute, and better that she should have a second husband than several paramours. The first alternative brings relief in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 349, footnote 10 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4285 (In-Text, Margin)
... man, in whose time the book of Deuteronomy was found in the temple, was instructed by Huldah, wife of Shallum. Daniel also and the three youths are classed by him with the married. Suddenly he betakes himself to the Gospel, and adduces Zachariah and Elizabeth, Peter and his father-in-law, and the rest of the Apostles. His inference is thus expressed: “If they idly urge in defence of themselves the plea that the world in its early stage needed to be replenished, let them listen to the words of Paul,[1 Timothy 5:14] ‘I desire therefore that the younger widows marry, bear children.’ And ‘Marriage is honourable and the bed undefiled.’ And ‘A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 358, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4344 (In-Text, Margin)
... weakness of the individual. In this sense we must take the whole of the following passage: “For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.” And similarly the words to Timothy,[1 Timothy 5:14-15] “I desire therefore that the younger widows marry, bear children, rule the household, give none occasion to the adversary for reviling: for already some are turned aside after Satan,” and so on. For as on account of the danger of fornication he ...