Early Church Fathers Scripture Index : Texts
Titus 1
There are 109 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 12, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXVII.—In the hope of the resurrection, let us cleave to the omnipotent and omniscient God. (HTML)
CCEL Footnote 109 (In-Text, Margin)
Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.[Titus 1:2] Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When and as He pleases He will do all things, and none of the things determined by Him ...
Ante-Nicene Fathers, Volume 1, page 68, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Trallians: Shorter and Longer Versions (HTML)
Chapter VI.—Abstain from the poison of heretics. (HTML)
CCEL Footnote 760 (In-Text, Margin)
I therefore, yet not I, out the love of Jesus Christ, “entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.” For there are some vain talkers[Titus 1:10] and deceivers, not Christians, but Christ-betrayers, bearing about the name of Christ in deceit, and “corrupting the word” of the Gospel; while they intermix the poison of their deceit with their persuasive talk, as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously ...
Ante-Nicene Fathers, Volume 1, page 504, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXI.—We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. (HTML)
CCEL Footnote 4229 (In-Text, Margin)
... [before mentioned] was in the habit of instructing us, and saying: “With respect to those misdeeds for which the Scriptures themselves blame the patriarchs and prophets, we ought not to inveigh against them, nor become like Ham, who ridiculed the shame of his father, and so fell under a curse; but we should [rather] give thanks to God in their behalf, inasmuch as their sins have been forgiven them through the advent of our Lord; for He said that they gave thanks [for us], and gloried in our salvation.[Titus 1:15] With respect to those actions, again, on which the Scriptures pass no censure, but which are simply set down [as having occurred], we ought not to become the accusers [of those who committed them], for we are not more exact than God, nor can we be ...
Ante-Nicene Fathers, Volume 2, page 76, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Tatian (HTML)
Address to the Greeks (HTML)
Chapter XXVII. The Christians are Hated Unjustly. (HTML)
CCEL Footnote 496 (In-Text, Margin)
... we are to be assailed with abuse on a judgment formed without examination? Diagoras was an Athenian, but you punished him for divulging the Athenian mysteries; yet you who read his Phrygian discourses hate us. You possess the commentaries of Leo, and are displeased with our refutations of them; and having in your hands the opinions of Apion concerning the Egyptian gods, you denounce us as most impious. The tomb of Olympian Zeus is shown among you, though some one says that the Cretans are liars.[Titus 1:12] Your assembly of many gods is nothing. Though their despiser Epicurus acts as a torch-bearer, I do not any the more conceal from the rulers that view of God which I hold in relation to His government of the universe. Why do you advise me to be false ...
Ante-Nicene Fathers, Volume 2, page 309, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter VIII.—The Sophistical Arts Useless. (HTML)
says the tragedy. Such are these wranglers, whether they follow the sects, or practice miserable dialectic arts. These are they that “stretch the warp and weave nothing,” says the Scripture; prosecuting a bootless task, which the apostle has called “cunning craftiness of men whereby they lie in wait to deceive.” “For there are,” he says, “many unruly and vain talkers and deceivers.”[Titus 1:10] Wherefore it was not said to all, “Ye are the salt of the earth.” For there are some even of the hearers of the word who are like the fishes of the sea, which, reared from their birth in brine, yet need salt to dress them for food. Accordingly I wholly approve of the tragedy, when it says:—
Ante-Nicene Fathers, Volume 2, page 313, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XIV.—Succession of Philosophers in Greece. (HTML)
... Miletus, and Bias of Priene, Pittacus of Mitylene, and Cleobulus of Lindos; and two of Europe, Solon the Athenian, and Chilon the Lacedæmonian; and the seventh, some say, was Periander of Corinth; others, Anacharsis the Scythian; others, Epimenides the Cretan, whom Paul knew as a Greek prophet, whom he mentions in the Epistle to Titus, where he speaks thus: “One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies. And this witness is true.”[Titus 1:12-13] You see how even to the prophets of the Greeks he attributes something of the truth, and is not ashamed, when discoursing for the edification of some and the shaming of others, to make use of Greek poems. Accordingly to the Corinthians (for this is ...
Ante-Nicene Fathers, Volume 2, page 402, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2668 (In-Text, Margin)
... Dominus, uxorem a viro non sepamri; sin autem separata fuerit, maneat innupta, vel viro reconcilietur; et virum uxorem non dimittere. Reliquis autem dico ego, non Dominus: Si quis frater,” usque ad illud: “Nunc autem sancta est.” Quid autem adhæc dicunt, qui in legem invehuntur, et in matrimonium, quasi sit solum a lege concessum, non autem etiam in Novo Testamento? Quid ad has leges latas possunt dicere, qui sationem abhorrent et generationem? cure “episcopum” quoque, “qui domui recte præsit,”[Titus 1:6] Ecclesiquoæ ducem constituat; domum autem Dominicam “imius mulieris” constituat conjugium. “Omnia” ergo dicit esse “munda mundis; pollutis autem et infidelibus nihil est mundum, sed polluta est eorum et mens, et conscientia.” De ea autem voluptate, ...
Ante-Nicene Fathers, Volume 2, page 402, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2670 (In-Text, Margin)
... est.” Quid autem adhæc dicunt, qui in legem invehuntur, et in matrimonium, quasi sit solum a lege concessum, non autem etiam in Novo Testamento? Quid ad has leges latas possunt dicere, qui sationem abhorrent et generationem? cure “episcopum” quoque, “qui domui recte præsit,” Ecclesiquoæ ducem constituat; domum autem Dominicam “imius mulieris” constituat conjugium. “Omnia” ergo dicit esse “munda mundis; pollutis autem et infidelibus nihil est mundum, sed polluta est eorum et mens, et conscientia.”[Titus 1:15] De ea autem voluptate, quæ est præter regulam: “Ne erretis,” inquit; “nec fornicatores, nec idololatræ, nec adulteri, nec molles, nec masculorum concubitores, neque avari, neque fures, neque ebnosi, neque maledici, nec raptores, regnum Dei ...
Ante-Nicene Fathers, Volume 2, page 422, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter IX.—Christ’s Sayings Respecting Martyrdom. (HTML)
... faith; and the rest seized with amazement. So that confession is by all means necessary. For it is in our power. But to make a defence for our faith is not universally necessary. For that does not depend on us. “But he that endureth to the end shall be saved.” For who of those who are wise would not choose to reign in God, and even to serve? So some “confess that they know God,” according to the apostle; “but in works they deny Him, being abominable and disobedient, and to every good work reprobate.”[Titus 1:16] And these, though they confess nothing but this, will have done at the end one good work. Their witness, then, appears to be the cleansing away of sins with glory. For instance, the Shepherd says: “You will escape the energy of the wild beast, if ...
Ante-Nicene Fathers, Volume 2, page 504, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XIII.—Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below. (HTML)
Those, then, also now, who have exercised themselves in the Lord’s commandments, and lived perfectly and gnostically according to the Gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord’s; not as being ordained[Titus 1:5] by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honoured with the chief seat, he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse.
Ante-Nicene Fathers, Volume 3, page 99, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter X. (HTML)
CCEL Footnote 411 (In-Text, Margin)
... living one as respects the demons to whom the religious rite belongs. “The idols of the heathen,” says David, “are silver and gold.” “They have eyes, and see not; a nose, and smell not; hands, and they will not handle.” By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. “To the pure all things are pure: so, likewise, all things to the impure are impure;”[Titus 1:15] but nothing is more impure than idols. The substances are themselves as creatures of God without impurity, and in this their native state are free to the use of all; but the ministries to which in their use they are devoted, makes all the ...
Ante-Nicene Fathers, Volume 3, page 142, footnote 11 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
Ad Nationes. (HTML)
Book II (HTML)
The Gods Human at First. Who Had the Authority to Make Them Divine? Jupiter Not Only Human, But Immoral. (HTML)
... there really was such merit. Let the man who alleges that it did exist declare his own view of merit. Since the actions of men done in the very infancy of time are a valid claim for their deification, you consistently admitted to the honour the brother and sister who were stained with the sin of incest—Ops and Saturn. Your Jupiter too, stolen in his infancy, was unworthy of both the home and the nutriment accorded to human beings; and, as he deserved for so bad a child, he had to live in Crete.[Titus 1:12] Afterwards, when full-grown, he dethrones his own father, who, whatever his parental character may have been, was most prosperous in his reign, king as he was of the golden age. Under him, a stranger to toil and want, peace maintained its joyous and ...
Ante-Nicene Fathers, Volume 3, page 201, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Soul, as to Its Nature Uniform, But Its Faculties Variously Developed. Varieties Only Accidental. (HTML)
CCEL Footnote 1649 (In-Text, Margin)
... careful in their selection of a site for building a city. Empedocles, however, places the cause of a subtle or an obtuse intellect in the quality of the blood, from which he derives progress and perfection in learning and science. The subject of national peculiarities has grown by this time into proverbial notoriety. Comic poets deride the Phrygians for their cowardice; Sallust reproaches the Moors for their levity, and the Dalmatians for their cruelty; even the apostle brands the Cretans as “liars.”[Titus 1:12] Very likely, too, something must be set down to the score of bodily condition and the state of the health. Stoutness hinders knowledge, but a spare form stimulates it; paralysis prostrates the mind, a decline preserves it. How much more will those ...
Ante-Nicene Fathers, Volume 4, page 43, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
The Death of a Husband is God's Call to the Widow to Continence. Further Evidences from Scripture and from Heathenism. (HTML)
... we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood. The occasion must be embraced which puts an end to that which necessity commanded. How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church[Titus 1:6]), when he would not grant a widow admittance into the order unless she had been “the wife of one man;” for it behoves God’s altar to be set forth pure. That whole halo which encircles the Church is represented (as consisting) of holiness. Priesthood ...
Ante-Nicene Fathers, Volume 4, page 54, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Exhortation to Chastity. (HTML)
Even the Old Discipline Was Not Without Precedents to Enforce Monogamy. But in This as in Other Respects, the New Has Brought in a Higher Perfection. (HTML)
CCEL Footnote 540 (In-Text, Margin)
... priests shall not pluralize marriages.” I may affirm even that that is plural which is not once for all. That which is not unity is number. In short, after unity begins number. Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the “fulfilling of the law.” Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage;[Titus 1:5-6] which rule is so rigidly observed, that I remember some removed from their office for digamy. But you will say, “Then all others may (marry more than once), whom he excepts.” Vain shall we be if we think that what is not lawful for priests is lawful ...
Ante-Nicene Fathers, Volume 4, page 69, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
The Explanation of the Passage Offered by the Psychics Considered. (HTML)
CCEL Footnote 668 (In-Text, Margin)
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops.[Titus 1:6-9] Refuse to be “irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught;” nay, indeed, (be) “given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children’s discipline,”—no, nor “courting good renown even from strangers.” For if bishops have a law of their own teaching monogamy, the other (characteristics) ...
Ante-Nicene Fathers, Volume 4, page 481, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XLIII (HTML)
... regarding Jupiter. But since he appears to admit that the tomb of Jupiter is in Crete, when he says that “we are ignorant of the grounds on which the Cretans observe such a custom,” we reply that Callimachus the Cyrenian, who had read innumerable poetic compositions, and nearly the whole of Greek history, was not acquainted with any allegorical meaning which was contained in the stories about Jupiter and his tomb; and accordingly he accuses the Cretans in his hymn addressed to Jupiter, in the words:[Titus 1:12] —
Ante-Nicene Fathers, Volume 4, page 483, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XLVIII (HTML)
... “ no wise man according to the flesh,” but that “not many wise men according to the flesh,” are called. It is manifest, further, that amongst the characteristic qualifications of those who are termed “bishops,” Paul, in describing what kind of man the bishop ought to be, lays down as a qualification that he should also be a teacher, saying that he ought to be able to convince the gainsayers, that by the wisdom which is in him he may stop the mouths of foolish talkers and deceivers.[Titus 1:9-10] And as he selects for the episcopate a man who has been once married rather than he who has twice entered the married state, and a man of blameless life rather than one who is liable to censure, and a sober man rather than one who is not such, and a ...
Ante-Nicene Fathers, Volume 5, page 354, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Fidus, on the Baptism of Infants. (HTML)
CCEL Footnote 2632 (In-Text, Margin)
4. For, with respect to what you say, that the aspect of an infant in the first days after its birth is not pure, so that any one of us would still shudder at kissing it, we do not think that this ought to be alleged as any impediment to heavenly grace. For it is written, “To the pure all things are pure.”[Titus 1:15] Nor ought any of us to shudder at that which God hath condescended to make. For although the infant is still fresh from its birth, yet it is not such that any one should shudder at kissing it in giving grace and in making peace; since in the kiss of an infant every one of us ought for his very religion’s sake, to consider the still recent ...
Ante-Nicene Fathers, Volume 5, page 371, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy and People Abiding in Spain, Concerning Basilides and Martial. (HTML)
CCEL Footnote 2773 (In-Text, Margin)
... circumvention. For he is not so much to be blamed who has been through heedlessness surprised by fraud, as he is to be execrated who has fraudulently taken him by surprise. But if Basilides could deceive men, he cannot deceive God, since it is written, “God is not mocked.” But neither can deceit advantage Martialis, in such a way as that he who also is involved in great crimes should hold his bishopric, since the apostle also warns, and says, “A bishop must be blameless, as the steward of God.”[Titus 1:7]
Ante-Nicene Fathers, Volume 5, page 648, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
On the Jewish Meats. (HTML)
But There Was a Limit to the Use of These Shadows or Figures; For Afterwards, When the End of the Law, Christ, Came, All Things Were Said by the Apostle to Be Pure to the Pure, and the True and Holy Meat Was a Right Faith and an Unspotted Conscience. (HTML)
CCEL Footnote 5322 (In-Text, Margin)
... creation, but had been prohibited by the law. But now Christ, the end of the law, has come, disclosing all the obscurities of the law—all those things which antiquity had covered with the clouds of sacraments. For the illustrious Master, and the heavenly Teacher, and the ordainer of the perfected truth, has come, under whom at length it is rightly said: “To the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled.”[Titus 1:15] Moreover, in another place: “For every creature of God is good, and nothing to be refused which is received with thanksgiving; for it is sanctified by the Word of God and prayer.” Again, in another place: “The Spirit expressly says that in the last ...
Ante-Nicene Fathers, Volume 7, page 457, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3242 (In-Text, Margin)
XVII. We have already said, that a bishop, a presbyter, and a deacon, when they are constituted, must be but once married, whether their wives be alive or whether they be dead; and that it is not lawful for them, if they are unmarried when they are ordained, to be married afterwards; or if they be then married, to marry a second time, but to be content with that wife which they had when they came to ordination.[Titus 1:6] We also appoint that the ministers, and singers, and readers, and porters, shall be only once married. But if they entered into the clergy before they were married, we permit them to marry, if they have an inclination thereto, lest they sin and incur punishment. But we do not permit any one ...
Ante-Nicene Fathers, Volume 8, page 60, footnote 18 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
What Priests Should Be and Should Not Be. (HTML)
CCEL Footnote 431 (In-Text, Margin)
... of God and righteousness appear to be gain; not workmen who “serve their belly;” not workmen who “with fair speeches and pleasant words mislead the hearts of the innocent;” not workmen who imitate the children of light, while they are not light but darkness—“men whose end is destruction;” not workmen who practise iniquity and wickedness and fraud; not “crafty workmen;” not workmen “drunken” and “faithless;” nor workmen who traffic in Christ; not misleaders; not “lovers of money; not malevolent.”[Titus 1:7]
Ante-Nicene Fathers, Volume 9, page 146, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Apocalypse of Peter. (HTML)
The Apocalypse of Peter. (HTML)
CCEL Footnote 3891 (In-Text, Margin)
22. And there was a great lake, full of flaming mire, in which were certain men that pervert righteousness,[Titus 1:14] and tormenting angels afflicted them.
Ante-Nicene Fathers, Volume 9, page 237, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God. (HTML)
CCEL Footnote 4127 (In-Text, Margin)
Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.[Titus 1:2] Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When, and as He pleases, He will do all things, and none of the things determined by ...
Ante-Nicene Fathers, Volume 9, page 441, footnote 2 (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 XI. (HTML)
Things Clean and Unclean According to the Law and the Gospel. (HTML)
... when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, “All things become pure to the pure,” for, “To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled.”[Titus 1:15] And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of ...
Ante-Nicene Fathers, Volume 9, page 510, footnote 1 (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 XIV. (HTML)
The Marriage of Church Dignitaries. (HTML)
... when appointing widows, he says, “Let there be no one as a widow under threescore years old, having been the wife of one man;” and after this he says the things superadded, as being second or third in importance to this. And, in the Epistle to Titus, “For this cause,” he says, “I left thee in Crete that thou shouldest set in order the things that were wanting, and appoint elders in every city as I gave thee charge. If any one is blameless, the husband of one wife, having children, that believe”[Titus 1:5-6] —of course—and so on. Now, when we saw that some who have been married twice may be much better than those who have been married once, we were perplexed why Paul does not at all permit those who have been twice married to be appointed to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 125, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
He Refutes the Opinion of the Manichæans as to Two Kinds of Minds,—One Good and the Other Evil. (HTML)
CCEL Footnote 665 (In-Text, Margin)
22. Let them perish from Thy presence, O God, as “vain talkers and deceivers”[Titus 1:10] of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us,—one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Thy apostle may say unto them, “Ye were sometimes darkness, but now are ye light in the Lord.” But, they, desiring to be light, not “in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 11 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 903 (In-Text, Margin)
46. Thou hast taught me, good Father, that “unto the pure all things are pure;”[Titus 1:15] but “it is evil for that man who eateth with offence;” “and that every creature of Thine is good, and nothing to be refused, if it be received with, thanksgiving;” and that “meat commendeth us not to God;” and that no man should “judge us in meat or in drink;” and that he that eateth, let him not despise him that eateth not; and let not him that eateth not judge him that eateth. These things have I learned, thanks and praise be unto Thee, O my God and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 263, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Eusebius (HTML)
CCEL Footnote 1564 (In-Text, Margin)
4. The Lord’s right hand indeed is strong, so that He may keep back this man’s rage from that unhappy and desolate widow, and, by means known unto His own wisdom, may deter him from his impious design; but could I do otherwise than utter my feelings when my heart was pierced with such grief? Shall they do such things, and am I to be commanded to hold my peace? When He commands me by the mouth of the apostle saying that those who teach what they ought not must be rebuked by the bishop,[Titus 1:9-13] shall I be silent through dread of their displeasure? The Lord deliver me from such folly! As to my desire for having such an impious crime recorded in our public registers, it was desired by me chiefly for this end, that no one who may hear me bewailing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 264, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Eusebius (HTML)
CCEL Footnote 1568 (In-Text, Margin)
... am wrong in attempting to obtain the correction of these abuses through your benevolent interposition, let no one find fault with my causing them to be made known to Proculeianus by the public registers,—a means of notification which in this Roman city cannot, I believe, be refused to me. For, since the Lord commands us to speak and proclaim the truth, and in teaching to rebuke what is wrong, and to labour in season and out of season, as I can prove by the words of the Lord and of the apostles,[Titus 1:9-11] let no man think that I am to be persuaded to be silent concerning these things. If they meditate any bold measures of violence or outrage, the Lord, who has subdued under His yoke all earthly kingdoms in the bosom of His Church spread abroad ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 315, footnote 3 (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 1850 (In-Text, Margin)
... marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer.” Again, in another place, he says, concerning these things: “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”[Titus 1:15] Read the rest for yourself, and read these passages to others—to as many as you can—in order that, seeing that they have been called to liberty, they may not make void the grace of God toward them; only let them not use their liberty for an occasion ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 237, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
How We are to Understand God’s Promise of Life Eternal, Which Was Uttered Before the ‘Eternal Times.’ (HTML)
CCEL Footnote 553 (In-Text, Margin)
I own that I do not know what ages passed before the human race was created, yet I have no doubt that no created thing is co-eternal with the Creator. But even the apostle speaks of time as eternal, and this with reference, not to the future, but, which is more surprising, to the past. For he says, “In hope of eternal life, which God that cannot lie promised before the eternal times, but hath in due times manifested His word.”[Titus 1:2-3] You see he says that in the past there have been eternal times, which, however, were not co-eternal with God. And since God before these eternal times not only existed, but also, “promised” life eternal, which He manifested in its own times (that is to say, in due times), what else ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 266, footnote 1 (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 the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection. (HTML)
CCEL Footnote 662 (In-Text, Margin)
He who resolves to love God, and to love his neighbor as himself, not according to man but according to God, is on account of this love said to be of a good will; and this is in Scripture more commonly called charity, but it is also, even in the same books, called love. For the apostle says that the man to be elected as a ruler of the people must be a lover of good.[Titus 1:8] And when the Lord Himself had asked Peter, “Hast thou a regard for me (diligis) more than these?” Peter replied, “Lord, Thou knowest that I love (amo) Thee.” And again a second time the Lord asked not whether Peter loved (amaret) Him, but whether he had a regard (diligeret)for Him, and, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 585, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
Human Directions Not to Be Despised, Though God Makes the True Teacher. (HTML)
CCEL Footnote 1965 (In-Text, Margin)
... the Second Epistle: “Hold fast the form of sound words, which thou hast heard of me?” And is he not be ashamed, rightly dividing the word of truth?” And in the same place: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.” And so in the Epistle to Titus, does he not say that a bishop ought to “hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers?”[Titus 1:9] There, too, he says: “But speak thou the things which become sound doctrine: that the aged men be sober,” and so on. And there, too: “These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Put them in mind to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 596, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
Truth is More Important Than Expression. What is Meant by Strife About Words. (HTML)
CCEL Footnote 2017 (In-Text, Margin)
... Christ should be made of none effect.” To the same effect also is what he says to Timothy: “Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.” Now this does not mean that, when adversaries oppose the truth, we are to say nothing in defence of the truth. For where, then, would be what he says when he is describing the sort of man a bishop ought to be: “that he may be able by sound doctrine both to exhort and convince the gainsayers?”[Titus 1:9] 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, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 597, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
It is Permissible for a Preacher to Deliver to the People What Has Been Written by a More Eloquent Man Than Himself. (HTML)
CCEL Footnote 2020 (In-Text, Margin)
... his own thought, and yet they have nothing in common with his manner of life. And so God has said that they steal His words who would appear good by speaking God’s words, but are in fact bad, as they follow their own ways. And if you look closely into the matter, it is not really themselves who say the good things they say. For how can they say in words what they deny in deeds? It is not for nothing that the apostle says of such men: “They profess that they know God, but in works they deny Him.”[Titus 1:16] In one sense, then, they do say the things, and in another sense they do not say them; for both these statements must be true, both being made by Him who is the Truth. Speaking of such men, in one place He says, “Whatsoever they bid you observe, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 157, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
The Opinion Which Devises an Image of the Trinity in the Marriage of Male and Female, and in Their Offspring. (HTML)
... that it is most easy to refute it. For I pass over such a thing, as to think the Holy Spirit to be the mother of the Son of God, and the wife of the Father; since perhaps it may be answered that these things offend us in carnal things, because we think of bodily conceptions and births. Although these very things themselves are most chastely thought of by the pure, to whom all things are pure; but to the defiled and unbelieving, of whom both the mind and conscience are polluted, nothing is pure;[Titus 1:15] so that even Christ, born of a virgin according to the flesh, is a stumbling-block to some of them. But yet in the case of those supreme spiritual things, after the likeness of which those kinds of the inferior creature also are made although most ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 261, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Wicked and the Unbelieving are Not Made Clean by the Giving of Alms, Except They Be Born Again. (HTML)
CCEL Footnote 1240 (In-Text, Margin)
... Pharisees who have not the faith of Christ all things are clean, if only they give alms in the way these men count almsgiving, even though they have never believed in Christ, nor been born again of water and of the Spirit? But the fact is, that all are unclean who are not made clean by the faith of Christ, according to the expression, “purifying their hearts by faith;” and that the apostle says, “Unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”[Titus 1:15] How, then, could all things be clean to the Pharisees, even though they gave alms, if they were not believers? And how could they be believers if they were not willing to have faith in Christ, and to be born again of His grace? And yet what they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 325, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation. (HTML)
CCEL Footnote 1568 (In-Text, Margin)
10. Neither should the thought of the woman’s womb impair this faith in us, to the effect that there should appear to be any necessity for rejecting such a generation of our Lord for the mere reason that worthless men consider it unworthy (sordidi sordidam putant). For most true are these sayings of an apostle, both that “the foolishness of God is wiser than men,” and that “to the pure all things are pure.”[Titus 1:15] Those, therefore, who entertain this opinion ought to ponder the fact that the rays of this sun, which indeed they do not praise as a creature of God, but adore as God, are diffused all the world over, through the noisomenesses of sewers and every kind of horrible thing, and that they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 408, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 21 (HTML)
CCEL Footnote 1990 (In-Text, Margin)
... perfection of our unity shall be hereafter, after this sojourn in a strange land, wherein the thoughts of all shall neither be hidden one from another, nor shall be in any matter opposed one to another; on this account the Sacrament of marriage of our time hath been so reduced to one man and one wife, as that it is not lawful to ordain any as a steward of the Church, save the husband of one wife. And this they have understood more acutely who have been of opinion, that neither is he to be ordained,[Titus 1:6] who as a catechumen or as a heathen had a second wife. For it is a matter of sacrament, not of sin. For in baptism all sins are put away. But he who said, “If thou shall have taken a wife, thou hast not sinned; and if a virgin shall have been ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 61, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Another Kind of Men Living Together in Cities. Fasts of Three Days. (HTML)
CCEL Footnote 143 (In-Text, Margin)
71. With all this, no one is pressed to endure hardships for which he is unfit; nothing is imposed on any one against his will; nor is he condemned by the rest because he con fesses himself too feeble to imitate them: for they bear in mind how strongly Scripture enjoins charity on all: they bear in mind "To the pure all things are pure,"[Titus 1:15] and "Not that which entereth into your mouth defileth you, but that which cometh out of it." Accordingly, all their endeavors are concerned not about the rejection of kinds of food as polluted, but about the subjugation of inordinate desire and the maintenance of brotherly love. They remember, "Meats for the belly, and the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 168, 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 avows his disbelief in the Old Testament and his disregard of its precepts, and accuses Catholics of inconsistency in neglecting its ordinances, while claiming to accept it as authoritative. Augustin explains the Catholic view of the relation of the Old Testament to the New. (HTML)
CCEL Footnote 349 (In-Text, Margin)
... that is, after the seventh day,—their carnal minds would be delivered from the darkness of earthly passions which rests on them; and rejoicing in the circumcision of the heart, they would not ridicule it as prefigured in the Old Testament by circumcision in the flesh, although they should not enforce this observance under the New Testament. But, as the apostle says, "To the pure all things are pure. But to the impure and unbelieving nothing is pure, but both their mind and conscience are defiled."[Titus 1:15] So these people, who are so pure in their own eyes, that they regard, or pretend to regard, as impure these members of their bodies, are so defiled with unbelief and error, that, while they abhor the circumcision of the flesh,—which the apostle ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 170, footnote 4 (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 avows his disbelief in the Old Testament and his disregard of its precepts, and accuses Catholics of inconsistency in neglecting its ordinances, while claiming to accept it as authoritative. Augustin explains the Catholic view of the relation of the Old Testament to the New. (HTML)
CCEL Footnote 356 (In-Text, Margin)
... liberation of their souls. Happy vegetables, that, torn up with the hand, cut with knives, tortured in fire, ground by teeth, yet reach alive the altars of your intestines! Unhappy sheep and oxen, that are not so tenacious of life, and therefore are refused entrance into your bodies! Such is the absurdity of your notions. And you persist in making out an opposition in us to the Old Testament, because we consider no flesh unclean: according to the opinion of the apostle, "To the pure all things are pure;"[Titus 1:15] and according to the saying of our Lord Himself, "Not that which goeth into your mouth defileth you, but that which cometh out." This was not said to the crowd only, as your Adimantus, whom Faustus, in his attack on the Old Testament, praises as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 170, footnote 6 (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 avows his disbelief in the Old Testament and his disregard of its precepts, and accuses Catholics of inconsistency in neglecting its ordinances, while claiming to accept it as authoritative. Augustin explains the Catholic view of the relation of the Old Testament to the New. (HTML)
CCEL Footnote 358 (In-Text, Margin)
... is false, why does this great teacher Adimantus quote it against the Old Testament? If it is true, why, in spite of this, do you believe that eating any flesh will defile you? It is true, if you choose this explanation, that the apostle does not say that all things are pure to heretics, but, "to the pure all things are pure." The apostle also goes on to explain why all things are not pure to heretics: "To the impure and unbelieving nothing is pure, but both their mind and conscience are defiled."[Titus 1:15] So to the Manichæans there is absolutely nothing pure; for they hold that the very substance or nature of God not only may be, but has actually been defiled, and so defiled that it can never be wholly restored and purified. What do they mean when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 233, 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 willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 631 (In-Text, Margin)
... because he used locusts and honey, while the other is said to eat simply because he used bread and vegetables. But whatever may be thought of the eating, certainly no one could be called a wine-bibber unless he used wine. Why then do you call wine unclean? It is not in order to subdue the body by abstinence that you prohibit these things, but because they are unclean, for you say that they are the poisonous filth of the race of darkness; whereas the apostle says, "To the pure all things are pure."[Titus 1:15] Christ, according to this doctrine, taught that all food was alike, but forbade His disciples to use what the Manichæans call unclean. Where do you find this prohibition? You are not afraid to deceive men by falsehood; but in God’s righteous ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 239, footnote 5 (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 664 (In-Text, Margin)
... carefully inquire which of the three Christ spoke of when He said that He came not to destroy the law, but to fulfill it. In the same way, there are prophets of the Jews, and prophets of the Gentiles, and prophets of truth. With the prophets of the Jews, of course, every one is acquainted. If any one is in doubt about the prophets of the Gentiles, let him hear what Paul says when writing of the Cretans to Titus: "A prophet of their own has said, The Cretans are always liars, evil beasts, slow bellies."[Titus 1:12] This proves that the Gentiles also had their prophets. The truth also has its prophets, as we learn from Jesus as well as from Paul. Jesus says: "Behold, I send unto you wise men and prophets, and some of them ye shall kill in divers places." And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 320, 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 seeks to bring into ridicule the orthodox claim to believe in the infinity of God by caricaturing the anthropomorphic representations of the Old Testament. Augustin expresses his despair of being able to induce the Manichæans to adopt right views of the infinitude of God so long as they continue to regard the soul and God as extended in space. (HTML)
CCEL Footnote 998 (In-Text, Margin)
... in several places in answer to ignorant reproaches. The Manichæans would find nothing to ridicule in this sign if they would view it as appointed by God, to be an appropriate symbol of the putting off of the flesh. They ought thus to consider the rite with a Christian instead of a heretical mind; as it is written, "To the pure all things are pure." But, considering the truth of the following words, "To the unclean and unbelieving nothing is pure, but even their mind and conscience are defiled,"[Titus 1:15] we must remind our witty opponents, that if circumcision is indecent, as they say it is, they should rather weep than laugh at it; for their god is exposed to restraint and contamination in conjunction both with the skin which is cut and with the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 331, 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)
The scripture passage: ‘To the pure all things are pure, but to the impure and defiled is nothing pure; but even their mind and conscience are defiled,’ is discussed from both the Manichæan and the Catholic points of view, Faustus objecting to its application to his party and Augustin insisting on its application. (HTML)
CCEL Footnote 1025 (In-Text, Margin)
... conscience are defiled." As regards this verse, too, it is very doubtful whether, for your own sake, you should believe it to have been written by Paul. For it would follow that Moses and the prophets were not only influenced by devils in making so much in their laws of the distinctions in food, but also that they themselves were impure and defiled in their mind and conscience, so that the following words also might properly be applied to them: "They profess to know God, but in works deny Him."[Titus 1:16] This is applicable to no one more than to Moses and the prophets, who are known to have lived very differently from what was becoming in men knowing God. Up to this time I have thought only of adulteries and frauds and murders as defiling the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 444, 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)
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 18 (HTML)
... baptism, but by the same law of charity and bond of unity. For if "those only may baptize who are set over the Church, and established by the law of the gospel and ordination as appointed by the Lord," were they in any wise of this kind who seized on estates by treacherous frauds, and increased their gains by compound interest? I trow not, since those are established by ordination as appointed of the Lord, of whom the apostle, in giving them a standard, says, "Not greedy, not given to filthy lucre."[Titus 1:7] Yet men of this kind used to baptize in the time of Cyprian himself; and he confesses with many lamentations that they were his fellow-bishops, and endures them with the great reward of tolerance. Yet did they not confer remission of sins, which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 447, 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 he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 2 (HTML)
3. For this, too, he says, in one of his epistles to the clergy on the subject of prayer toGod, in which, after the fashion of the holy Daniel, he represents the sins of his people as falling upon himself. For among many other evils of which he makes mention, he speaks of them also as "renouncing the world in words only and not in deeds;" as the apostle says of certain men, "They profess that they know God, but in works they deny Him."[Titus 1:16] These, therefore, the blessed Cyprian shows to be contained within the Church herself, who are baptized without their hearts being changed for the better, seeing that they renounce the world in words and not in deeds, as the Apostle Peter says, "The like figure whereunto even ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 547, footnote 3 (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 30 (HTML)
... priest couched in the words suitable to the mysteries of the gospel, can you possibly say to him, Your prayer is not true, though he himself may be not only no true priest, but not a priest at all? seeing that the Apostle Paul said that certain testimony of I know not what Cretan prophet was true, though he was not reckoned among the prophets of God for he says, "One of themselves, even a prophet of their own, said the Cretians are always liars, evil beasts, slow bellies: this witness is true."[Titus 1:12-13] If, therefore, the apostle even himself bore witness to the testimony of some obscure prophet of a foreign race, because he found it to be true, why do not we, when we find in any one what belongs to Christ, and is true even though the man with whom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 561, footnote 3 (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 52 (HTML)
... man the sacrifice that is offered partakes of the character of him who approaches to offer it, or approaches to partake of it; and that those eat of the sacrifices of such men, who in approaching to them partake of the character of those who offer them. Therefore, if a bad man offer sacrifice to God, and a good man receive it at his hands, the sacrifice is to each man of such character as he himself has shown himself to be, since we find it also written that "unto the pure all things are pure."[Titus 1:15] In accordance with this true and catholic judgment, you too are free from pollution by the sacrifice of Optatus, if you disapproved of his deeds. For certainly his bread was the bread of mourners, seeing that all Africa was mourning under his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 173, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Seventh Passage. Who May Be Called Immaculate. How It is that in God’s Sight No Man is Justified. (HTML)
CCEL Footnote 1551 (In-Text, Margin)
... are altogether without sin. If, however, they are “ blameless ” who are without blame or censure, then it is impossible for us to deny that there have been, and still are, such persons even in this present life; for it does not follow that a man is without sin because he has not a blot of accusation. Accordingly the apostle, when selecting ministers for ordination, does not say, “If any be sinless,” for he would be unable to find any such; but he says, “If any be without accusation,”[Titus 1:6] for such, of course, he would be able to find. But our opponent does not tell us how, in accordance with his views, we ought to understand the scripture, “For in Thy sight shall no man living be justified.” The meaning of these words is plain ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 386, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
Many Without Crime, None Without Sin. (HTML)
CCEL Footnote 2594 (In-Text, Margin)
... are called not only sins, but even crimes, are purified by that method of daily prayer when we say, “Forgive us our debts, as we forgive,” and by the sincerity of alms-giving. For no one is so foolish as to say that that precept of our Lord does not refer to baptized people: “Forgive and it shall be forgiven you, give and it shall be given you.” But none could rightly be ordained a minister in the Church if the apostle had said, “If any is without sin,” where he says, “If any is without crime;”[Titus 1:6] or if he had said, “Having no sin,” where he says, “Having no crime.” Because many baptized believers are without crime, but I should say that no one in this life is without sin,—however much the Pelagians are inflated, and burst asunder in madness ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 233, 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 VIII. 31–36. (HTML)
CCEL Footnote 762 (In-Text, Margin)
10. The first stage of liberty, then, is to be free from crimes [sinful conduct]. And so the Apostle Paul, when he determined on the ordination of either elders or deacons, or whoever was to be ordained to the superintendence of the Church, says not, If any one is without sin; for had he said so, every one would be rejected as unfit, none would be ordained: but he says, “If any one is without crime” [E.V. blame],[Titus 1:6] such as, murder, adultery, any uncleanness of fornication, theft, fraud, sacrilege, and others of that sort. When a man has begun to be free from these (and every Christian man ought to be so), he begins to raise his head to liberty; but that is liberty begun, not completed. Why, says some ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 334, footnote 1 (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 XIV. 15–17. (HTML)
CCEL Footnote 1319 (In-Text, Margin)
... and loveth not the Father, certainly loveth not the Son, but some figment of his own imagination. And besides, this is the apostolic declaration, “No one saith, Lord Jesus, but in the Holy Spirit:” and who is it that calleth Him Lord Jesus but he that loveth Him, if he so call Him in the way the apostle intended to be understood? For many call Him so with their lips, but deny Him in their hearts and works; just as He saith of such, “For they profess that they know God, but in works they deny Him.”[Titus 1:16] If it is by works He is denied, it is doubtless also by works that His name is truly invoked. “No one,” therefore, “saith, Lord Jesus,” in mind, in word, in deed, with the heart, the lips, the labor of the hands,—no one saith, Lord Jesus, but in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 479, footnote 2 (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 II. 18–27. (HTML)
CCEL Footnote 2162 (In-Text, Margin)
... confess that Jesus is the Christ. Let the tongue keep still for a little while, ask the life. If we shall find this, if the Scripture itself shall tell us that denial is a thing done not only with the tongue, but also with the deeds, then assuredly we find many antichrists, who with the mouth profess Christ, and in their manners dissent from Christ. Where find we this in Scripture? Hear Paul the Apostle; speaking of such, he saith, “For they confess that they know God, but in their deeds deny Him.”[Titus 1:16] We find these also to be antichrists: whosoever in his deeds denies Christ, is an antichrist. I listen not to what he says, but I look what life he leads. Works speak, and do we require words? For where is the bad man that does not wish to talk ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 499, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John III. 19–IV. 3. (HTML)
CCEL Footnote 2340 (In-Text, Margin)
... other than she that shall knock, she also that shall open: anon ye shall understand in the name of our Lord Jesus Christ. Already ye have heard that it was said above, “Whoso denieth that Jesus Christ is come in the flesh, the same is an antichrist.” There also we asked, Who denies? because neither do we deny, nor do those deny. And we found that some do in their deeds deny; and we brought testimony from the apostle, who saith, “For they confess that they know God, but in their deeds deny Him.”[Titus 1:16] Thus then let us now also make the enquiry in the deeds not in the tongue. What is the spirit that is not from God? That “which denieth that Jesus Christ is come in the flesh.” And what is the spirit that is from God? That “which confesseth that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 298, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2860 (In-Text, Margin)
... others, whoever they be, that with like error dissent from the truth: how many against the rest of heretics, whom to enumerate or mention were too long a task, and for the present work unnecessary?…Of whom, as it were bulls, that is, not subject to the peaceful and gentle yoke of discipline, the Apostle maketh mention, in the place where he hath said that such an one must be chosen for the Episcopate as is “able to exhort in sound doctrine and to convince the gainsayers. For there are many unruly;”[Titus 1:9-10] these are bulls with uplifted neck, impatient of plough and yoke: vain-talkers and leaders astray of minds; which minds this Psalm hath intimated under the name of cows.…
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 68, footnote 10 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 183 (In-Text, Margin)
... known the sacred writings which are able to make thee wise unto salvation,” and again, “Every Scripture is inspired of God, and also profitable for teaching, for reproof, for correction, for instruction which is in righteousness, that the man of God may be complete.” Hear what he adds further in his directions to Titus about the appointment of bishops. “The bishop,” he says, “must be holding to the faithful word which is according to the teaching, that he may be able to convict the gainsayers.”[Titus 1:7] But how shall any one who is unskillful as these men pretend, be able to convict the gainsayers and stop their mouths? or what need is there to give attention to reading and to the Holy Scriptures, if such a state of unskillfulness is to be welcome ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 68, footnote 10 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 183 (In-Text, Margin)
... known the sacred writings which are able to make thee wise unto salvation,” and again, “Every Scripture is inspired of God, and also profitable for teaching, for reproof, for correction, for instruction which is in righteousness, that the man of God may be complete.” Hear what he adds further in his directions to Titus about the appointment of bishops. “The bishop,” he says, “must be holding to the faithful word which is according to the teaching, that he may be able to convict the gainsayers.”[Titus 1:9] But how shall any one who is unskillful as these men pretend, be able to convict the gainsayers and stop their mouths? or what need is there to give attention to reading and to the Holy Scriptures, if such a state of unskillfulness is to be welcome ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 136, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homilies on S. Ignatius and S. Babylas. (HTML)
Eulogy. (HTML)
CCEL Footnote 370 (In-Text, Margin)
... therefore they, or I, so we preach.” This man, then, writing to Titus, and showing what kind of man the bishop ought to be, says, “For the bishop must be blameless as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, temperate, holding to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers;”[Titus 1:7-9] and to Timothy again, when writing upon this subject, he says somewhat like this: “If a man seeketh the office of a bishop, he desireth a good work. The bishop, therefore, must be without reproach, the husband of one wife, temperate, sober-minded, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 367, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily IV (HTML)
CCEL Footnote 1203 (In-Text, Margin)
... For the devil at that time inspiring the tyrant, neither suffered the heads of the saints to be cut off with the sword, nor that they should be delivered to wild beasts, nor punished in any such manner; but that they should be thrown into the fire; to the end that not even any relics of these saints should remain, their bodies being altogether consumed, and their ashes being mingled with the ashes of the fagots. But God accordingly employed this very circumstance for the taking away of impiety.[Titus 1:1] And how? I will tell you. Fire is accounted by the Persians to be a god; and the barbarians, who inhabit that country even now honour it with much worship. God, therefore, being desirous to pull up by the roots the material of impiety, permitted the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 337, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
The Argument (HTML)
CCEL Footnote 1188 (In-Text, Margin)
... too then, in imitation of him, each one bring into order, if not the world, or not entire cities and nations, yet at all events his own house, his wife, his children, his friends, his neighbors. And let no one say to me, “I am unskilled and unlearned:” nothing were less instructed than Peter, nothing more rude than Paul, and this himself confessed, and was not ashamed to say, “though I be rude in speech, yet not in knowledge.” (2 Cor. xi. 6.) Yet nevertheless this rude one, and that unlearned man,[Titus 1:12] overcame countless philosophers, stopped the mouths of countless orators, and did all by their own ready mind and the grace of God. What excuse then shall we have, if we are not equal to twenty names, and are not even of service to them that live ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 537, footnote 5 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on Titus. (HTML)
Titus 2:11-14 (HTML)
CCEL Footnote 1502 (In-Text, Margin)
What then? even when men do evil, may we not revile them? nay, but “to be ready to every good work, to speak evil of no man.” Hear the exhortation, “To speak evil of no man.” Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. “For why,” he says, “dost thou judge thy brother?” (Rom. xiv. 10.) But if they are not true, how great the fire.[Titus 1:4] Hear what the thief says to his fellow-thief. “For we are also in the same condemnation.” (Luke xxiii. 40.) We are running the same hazard. If thou revilest others, thou wilt soon fall into the same sins. Therefore the blessed Paul admonishes us: “Let him that standeth, take heed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
The First Successors of the Apostles. (HTML)
CCEL Footnote 608 (In-Text, Margin)
6. Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete.[Titus 1:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 5, footnote 5 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book I (HTML)
Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents. (HTML)
CCEL Footnote 140 (In-Text, Margin)
... afterwards deserted him and became his betrayer. Nor were we without forewarning respecting these very persons: for the Lord himself said: ‘Take heed that no man deceive you: for many shall come in my name, saying, I am Christ: and shall many deceive many’; and ‘the time is at hand; Go ye not therefore after them.’ And Paul, having learned these things from the Saviour, wrote, ‘That in the latter times some should apostatize from the faith, giving heed to deceiving spirits, and doctrines of devils,’[Titus 1:14] who pervert the truth. Seeing then that our Lord and Saviour Jesus Christ has himself enjoined this, and has also by the apostle given us intimation respecting such men, we having ourselves heard their impiety have in consequence anathematized them, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 88, footnote 1 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book III (HTML)
Of the Literary Labors of the Two Apollinares and the Emperor's Prohibition of Christians being instructed in Greek Literature. (HTML)
CCEL Footnote 530 (In-Text, Margin)
... that is good and true: for good wher ever it is found, is a property of truth. Should any one imagine that in making these assertions we wrest the Scriptures from their legitimate construction, let it be remembered that the Apostle not only does not forbid our being instructed in Greek learning, but that he himself seems by no means to have neglected it, inasmuch as he knows many of the sayings of the Greeks. Whence did he get the saying, ‘The Cretans are always liars, evil beasts, slow-bellies,’[Titus 1:12] but from a perusal of The Oracles of Epimenides, the Cretan Initiator? Or how would he have known this, ‘For we are also his offspring,’ had he not been acquainted with The Phenomena of Aratus the astronomer? Again this sentence, ‘Evil ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 247, footnote 5 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Sozomen. (HTML)
Book I (HTML)
Account of St. Spyridon: His Modesty and Steadfastness. (HTML)
CCEL Footnote 1097 (In-Text, Margin)
... provide such things at the time of the fast, Spyridon first prayed and asked forgiveness, and bade her to cook some salt pork which chanced to be in the house. When it was prepared, he sat down to table with the stranger, partook of the meat, and told him to follow his example. But the stranger declining, under the plea of being a Christian, he said to him, “It is for that very reason that you ought not to decline partaking of the meat; for the Divine word shows that to the pure all things are pure.”[Titus 1:15] Such are the details which I had to relate concerning Spyridon.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 317, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2055 (In-Text, Margin)
According, then, to this extraordinary regulation the august name of our God and Saviour, Jesus Christ, ought to be omitted from the mystic writings. But it is unnecessary to say more on this point. The opening of every one of his letters is distinguished by the divine Apostle with this address. At one time it is “Paul a servant of Jesus Christ called to be an apostle.” At another “Paul called to be an apostle of Jesus Christ.” At another “Paul a servant of God and an apostle of Jesus Christ.”[Titus 1:1] And suiting his benediction to his exordium he deduces it from the same source and links the title of the Son with God the Father, saying “Grace to you and peace from God our Father and the Lord Jesus Christ.” And he graces the conclusion of his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 233, footnote 5 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter II (HTML)
CCEL Footnote 1260 (In-Text, Margin)
... the true faith. And if they venture to advance the opinions of Arius, when they see themselves proceeding in a prosperous course, nothing remains for us but to use great boldness of speech, remembering the predictions of the Apostle, which he wrote to forewarn us of such like heresies, and which it becomes us to repeat. For we know that, as it is written, ‘in the latter times some shall depart from the sound faith, giving heed to seducing spirits, and doctrines of devils, that turn from the truth[Titus 1:14];’ and, ‘as many as will live godly in Christ shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving and being deceived.’ But none of these things shall prevail over us, nor ‘separate us from the love of Christ,’ ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 249, footnote 2 (Image)
Athanasius: Select Writings and Letters
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
The news of the intrusion of George. (HTML)
CCEL Footnote 1366 (In-Text, Margin)
... other end, than that they may drive us out of the Churches, and introduce their own impiety in our place. For when the lawful Bishops, men of advanced age, had some of them been banished, and others forced to fly, heathens and catechumens, those who hold the first places in the senate and men who are notorious for their wealth, were straightway commissioned by the Arians to preach the holy faith instead of Christians. And enquiry was no longer made, as the Apostle enjoined, ‘if any be blameless[Titus 1:8]:’ but according to the practice of the impious Jeroboam, he who could give most money was named Bishop; and it made no difference to them, even if the man happened to be a heathen, so long as he furnished them with money. Those who had been Bishops ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 299, footnote 8 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Persecution in Egypt. (HTML)
CCEL Footnote 1785 (In-Text, Margin)
This was an easy proposition for the Meletians to comply with; for the greater part, or rather the whole of them, have never had a religious education, nor are they acquainted with the ‘sound faith[Titus 1:13] ’ in Christ, nor do they know at all what Christianity is, or what writings we Christians possess. For having come out, some of them from the worship of idols, and others from the senate, or from the first civil offices, for the sake of the miserable exemption from duty and for the patronage they gained, and having bribed the Meletians who preceded them, they have been advanced to this dignity ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 310, footnote 16 (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)
The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Catholic doctrine, that the Son is proper to the Father's substance, and eternal. Restatement of Arianism in contrast, that He is a creature with a beginning: the controversy comes to this issue, whether one whom we are to believe in as God, can be so in name only, and is merely a creature. What pretence then for being indifferent in the controversy? The Arians rely on state patronage, and dare not avow their tenets. (HTML)
... whence or from whom did the abettors and hirelings of the heresy gain it? who thus expounded to them when they were at school? who told them, ‘Abandon the worship of the creation, and then draw near and worship a creature and a work?’ But if they themselves own that they have heard it now for the first time, how can they deny that this heresy is foreign, and not from our fathers? But what is not from our fathers, but has come to light in this day, how can it be but that of which the blessed Paul[Titus 1:14] has foretold, that ‘in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, in the hypocrisy of liars; cauterized in their own conscience, and turning from the truth?’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 556, 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 Amun. Written before 354 A.D. (HTML)
... being saved,’ as the Apostle says. But since the devil’s darts are varied and subtle, and he contrives to trouble those who are of simpler mind, and tries to hinder the ordinary exercises of the brethren, scattering secretly among them thoughts of uncleanness and defilement; come let us briefly dispel the error of the evil one by the grace of the Saviour, and confirm the mind of the simple. For ‘to the pure all things are pure,’ but both the conscience and all that belongs to the unclean are defiled[Titus 1:15]. I marvel also at the craft of the devil, in that, although he is corruption and mischief itself, he suggests thoughts under the show of purity; but with the result of a snare rather than a test. For with the object, as I said before, of distracting ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 27, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 429 (In-Text, Margin)
... tripping feet and heads in the air. Some go so far as to take potions, that they may insure barrenness, and thus murder human beings almost before their conception. Some, when they find themselves with child through their sin, use drugs to procure abortion, and when (as often happens) they die with their offspring, they enter the lower world laden with the guilt not only of adultery against Christ but also of suicide and child murder. Yet it is these who say: “‘Unto the pure all things are pure;’[Titus 1:15] my conscience is sufficient guide for me. A pure heart is what God looks for. Why should I abstain from meats which God has created to be received with thanksgiving?” And when they wish to appear agreeable and entertaining they first drench ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 35, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 574 (In-Text, Margin)
... lisp, and purposely clip their words, because they fancy that to pronounce them naturally is a mark of country breeding. Accordingly they find pleasure in what I may call an adultery of the tongue. For “what communion hath light with darkness? And what concord hath Christ with Belial?” How can Horace go with the psalter, Virgil with the gospels, Cicero with the apostle? Is not a brother made to stumble if he sees you sitting at meat in an idol’s temple? Although “unto the pure all things are pure,”[Titus 1:15] and “nothing is to be refused if it be received with thanksgiving,” still we ought not to drink the cup of Christ, and, at the same time, the cup of devils. Let me relate to you the story of my own miserable experience.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 92, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Nepotian. (HTML)
CCEL Footnote 1352 (In-Text, Margin)
7. Read the divine scriptures constantly; never, indeed, let the sacred volume be out of your hand. Learn what you have to teach. “Hold fast the faithful word as you have been taught that you may be able by sound doctrine to exhort and convince the gainsayers. Continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them;”[Titus 1:9] and “be ready always to give an answer to every man that asketh you a reason of the hope and faith that are in you.” Do not let your deeds belie your words; lest when you speak in church someone may mentally reply “Why do you not practise what you profess? Here is a lover of dainties turned censor! his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 97, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1415 (In-Text, Margin)
... been trained in the holy writings from a child exhorting him to study them diligently and not to neglect the gift which was given him with the laying on of the hands of the presbytery. To Titus he gives commandment that among a bishop’s other virtues (which he briefly describes) he should be careful to seek a knowledge of the scriptures: A bishop, he says, must hold fast “the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers.”[Titus 1:9] In fact want of education in a clergyman prevents him from doing good to any one but himself and much as the virtue of his life may build up Christ’s church, he does it an injury as great by failing to resist those who are trying to pull it down. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 143, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2026 (In-Text, Margin)
... every city, as I had appointed thee: if any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”[Titus 1:5-9] In both epistles commandment is given that only monogamists should be chosen for the clerical office whether as bishops or as presbyters. Indeed with the ancients these names were synonymous, one alluding to the office, the other to the age of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2105 (In-Text, Margin)
... will tell him that it rests with himself what image he will see reflected there, whether one that will grieve him by its deformity or one that will gladden him by its beauty. I turn now to the passage in question. “If a man desire the office of a bishop, he desireth a good work.” Work, you see, not rank; toil not pleasure; work that he may increase in lowliness, not grow proud by reason of elevation. “A bishop then must be blameless.” The same thing that he says to Titus, “if any be blameless.”[Titus 1:6] All the virtues are comprehended in this one word; thus he seems to require an impossible perfection. For if every sin, even every idle word, is deserving of blame, who is there in this world that is sinless and blameless? Still he who is chosen to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2111 (In-Text, Margin)
... themselves laughing stocks to those who see them because of their gesture or gait or dress or conversation. Fancying that they knew what is and what is not good taste they deck themselves out with finery and bodily adornments and give banquets which profess to be elegant: but all such attempts at dress and display are nastier than a beggar’s rags. As regards the obligation of priests to be teachers we bare have the precepts of the old Law and the fuller instructions given on the subject to Titus.[Titus 1:9-14] For an innocent and unobtrusive conversation does as much harm by its silence as it does good by its example. If the ravening wolves are to be frightened away it must be by the barking of dogs and by the staff of the shepherd. “Not given to wine, no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 148, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2120 (In-Text, Margin)
... against the flock committed to their charge. That a priest must avoid covetousness even Samuel teaches when he proves before all the people that he has taken nothing from any man. And the same lesson is taught by the poverty of the apostles who used to receive sustenance and refreshment from their brethren and to boast that they neither had nor wished to have anything besides food and raiment. What the epistle to Timothy calls covetousness, that to Titus openly censures as the desire for filthy lucre.[Titus 1:7] “One that ruleth well his own house.” Not by increasing riches, not by providing regal banquets, not by having a pile of finely-wrought plates, not by slowly steaming pheasants so that the heat may reach the bones without melting the flesh upon ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 149, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Magnus an Orator of Rome. (HTML)
CCEL Footnote 2131 (In-Text, Margin)
... Solomon proposed questions to the philosophers of Tyre and answered others put to him by them. In the commencement of the book of Proverbs he charges us to understand prudent maxims and shrewd adages, parables and obscure discourse, the words of the wise and their dark sayings; all of which belong by right to the sphere of the dialectician and the philosopher. The Apostle Paul also, in writing to Titus, has used a line of the poet Epimenides: “The Cretians are always liars, evil beasts, slow bellies.”[Titus 1:12] Half of which line was afterwards adopted by Callimachus. It is not surprising that a literal rendering of the words into Latin should fail to preserve the metre, seeing that Homer when translated into the same language is scarcely intelligible even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 288, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Evangelus. (HTML)
CCEL Footnote 3934 (In-Text, Margin)
... then have been more bishops than one in a single church, there is the following passage which clearly proves a bishop and a presbyter to be the same. Writing to Titus the apostle says: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain presbyters in every city, as I had appointed thee: if any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless as the steward of God.”[Titus 1:5-7] And to Timothy he says: “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” Peter also says in his first epistle: “The presbyters which are among you I exhort, who am your ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 321, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Dialogue Against the Luciferians. (HTML)
CCEL Footnote 4058 (In-Text, Margin)
... removed from his order cannot be restored to the place he has forfeited, because either he will be a penitent and then he cannot be a priest, or if he continues to hold office he cannot be brought back to the Church by penitential discipline. Will you dare to spoil the savour of the Church with the salt which has lost its savour? Will you replace at the altar the man who having been cast out ought to lie in the mire and be trodden under foot by all men? What then will become of the Apostle’s command,[Titus 1:7] “The bishop must be blameless as God’s steward”? And again, “But let a man prove himself, and so let him come.” What becomes of our Lord’s intimation, “Neither cast your pearls before the swine”? But if you understand the words as a general ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 352, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4304 (In-Text, Margin)
... better to stand on one foot and to support the rest of the body with a stick, than to crawl with broken legs. What do you say, Apostle? I do not believe you when you say “Though I be rude in speech, yet am I not in knowledge.” As humility is the source of the sayings “For I am not worthy to be called an Apostle,” and “To me who am the least of the Apostles,” and “As to one born out of due time,” so here also we have an utterance of humility. You know the meaning of language, or you would not quote[Titus 1:12] Epimenides, Menander, and Aratus. When you are discussing continence and virginity you say, “It is good for a man not to touch a woman.” And, “It is good for them if they abide even as I.” And, “I think that this is good by reason of the present ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 371, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4493 (In-Text, Margin)
... Gentiles, whose highest virtue consisted in not plundering another’s goods, have repudiated the obligation of perpetual chastity and continence, when they were told in the letter to keep themselves from idols, and from fornication, seeing that fornication was heard of among them, and such fornication as was not “even among the Gentiles.” But the very choice of a bishop makes for me. For he does not say: Let a bishop be chosen who marries one wife and begets children; but who marries one wife, and[Titus 1:6] has his children in subjection and well disciplined. You surely admit that he is no bishop who during his episcopate begets children. The reverse is the case—if he be discovered, he will not be bound by the ordinary obligations of a husband, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 459, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5208 (In-Text, Margin)
... hospitality, apt to teach; no brawler, no striker; but gentle, not contentious, no lover of money; one that ruleth well his own house, having his children in subjection with all modesty.” And again, “Not a novice, lest, being puffed up, he fall into the condemnation of the devil. Moreover, he must have good testimony from them that are without, lest he fall into reproach and the snare of the devil.” Writing also to his disciple Titus, he briefly points out what sort of bishops he ought to ordain:[Titus 1:5] “For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge; if any man is blameless, the husband of one wife, having children that believe, who are not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 41, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Of the origin of the word “with,” and what force it has. Also concerning the unwritten laws of the church. (HTML)
CCEL Footnote 1269 (In-Text, Margin)
66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church[Titus 1:3] some we possess derived from written teaching; others we have received delivered to us “in a mystery” by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay;—no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 4 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1838 (In-Text, Margin)
... creature, but is made a “way” according to the œconomy. Being made and being created signify the same thing. As He was made a way, so was He made a door, a shepherd, an angel, a sheep, and again a High Priest and an Apostle, the names being used in other senses. What again would the heretics say about God unsubjected, and about His being made sin for us? For it is written “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.”[Titus 1:6] Are you not afraid, sir, of God called unsubjected? For He makes thy subjection His own; and because of thy struggling against goodness He calls himself unsubjected. In this sense too He once spoke of Himself as persecuted—“Saul, Saul,” He says, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 4 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1838 (In-Text, Margin)
... creature, but is made a “way” according to the œconomy. Being made and being created signify the same thing. As He was made a way, so was He made a door, a shepherd, an angel, a sheep, and again a High Priest and an Apostle, the names being used in other senses. What again would the heretics say about God unsubjected, and about His being made sin for us? For it is written “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.”[Titus 1:10] Are you not afraid, sir, of God called unsubjected? For He makes thy subjection His own; and because of thy struggling against goodness He calls himself unsubjected. In this sense too He once spoke of Himself as persecuted—“Saul, Saul,” He says, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 37 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1954 (In-Text, Margin)
... glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before himself. The Christian ought not to be unruly.[Titus 1:10] He who is able to work ought not to eat the bread of idleness, but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do. Every Christian, with the approval of his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 272, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the magistrates of Nicopolis. (HTML)
CCEL Footnote 2939 (In-Text, Margin)
... speak to the citizens, and to all the inhabitants of the district, in confirmation of their good sentiments, that the genuineness of your love to God may be everywhere known. I trust that it may be permitted me one day to visit and inspect a Church which is the nursing mother of true religion, honoured by me as a metropolis of orthodoxy, because it has from of old been under the government of men right honourable and the elect of God, who have held fast to “the faithful word as we have been taught.”[Titus 1:9] You have approved him who has just been appointed as worthy of these predecessors, and I have agreed. May you be preserved by God’s grace. May He scatter the evil counsels of our enemies, and fix in your souls strength and constancy to preserve what ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 137, footnote 1 (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 VIII (HTML)
1. Blessed Apostle Paul in laying down the form for appointing a bishop and creating by his instructions an entirely new type of member of the Church, has taught us in the following words the sum total of all the virtues perfected in him:— Holding fast the word according to the doctrine of faith that he may be able to exhort to sound doctrine and to convict gainsayers. For there are many unruly men, vain talkers and deceivers[Titus 1:9-10]. For in this way he points out that the essentials of orderliness and morals are only profitable for good service in the priesthood if at the same time the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is not straightway made a good ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 137, footnote 5 (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 VIII (HTML)
... things they wish to know and unwilling to know the things that are true; since it is a mark of true wisdom sometimes to know what we do not like. However, this will-wisdom is followed by foolish preaching, for what is foolishly learnt must needs be foolishly preached. Yet how great an evil to those who hear is foolish preaching, when they are misled into foolish opinions by conceit of wisdom! And for this cause the Apostle described them thus: There are many unruly, vain talkers and deceivers[Titus 1:9]. Hence we must utter our voice against arrogant wickedness and boastful arrogance and seductive boastfulness,—yes, we must speak against such things through the soundness of our doctrine, the truth of our faith, the sincerity of our preaching, so ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 225, footnote 1 (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 XII (HTML)
... hence we are considered to have reasonably asserted about anything, “It was not, before it was born,” since antecedent time is prior to the origin of every single thing. But on the other hand, since in things of God, that is to say, in regard to the birth of God, there is nothing that is not before time eternal: it is illogical to use of Him the phrase “before He was born,” or to suppose that He Who possesses before times eternal the eternal promise, is merely (in the language of the blessed Apostle[Titus 1:2]) in hope of eternal life, which God Who cannot lie has promised before times eternal, or to say that once He was not. For reason rejects the notion that He began to exist after anything, Who, so we must confess, existed before times eternal.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 226, footnote 3 (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 XII (HTML)
34. But, heretic, do you consider it pious and devout to confess that God indeed always existed, yet was not always Father? For if it is pious for you to think so, you must then condemn Paul of impiety, when he says that the Son existed before times eternal[Titus 1:2]: you must also accuse Wisdom itself, when it bears witness concerning itself that it was founded before the ages: for it was present with the Father when He was preparing the heaven. But in order that you may assign to God a beginning of His being a Father, first determine the starting-point at which the times must have begun. For if they had a beginning, the Apostle ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 59, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter XX. Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove. (HTML)
... give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out. For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha? Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas and Timothy and Titus.[Titus 1:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 311, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul's writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance and inability in the Father, they must admit that the same Substance exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood; since it belongs neither to Him nor to the Father to deceive, but the unity of both is pointed out in the passage named. (HTML)
... what is plainer than the fact that Scripture states the Father to have said one thing of the Son, and that the same Scripture proves another think to have taken place? The Son was beaten, He was mocked, was crucified, and died. He suffered much worse things in the flesh than those servants who had been appointed before. Was the Father deceived, or was He ignorant of it, or was He unable to give help? But He that is true cannot make a mistake; for it is written: “God is faithful Who doth not lie.”[Titus 1:2] How was He ignorant, Who knows all? What could He not do, Who could do all?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 465, footnote 5 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3735 (In-Text, Margin)
61. And so the Apostle has given a pattern, saying that a bishop must be blameless, and in another place: “A bishop must be without offence, as a steward of God, not proud, not soon angry, not given to wine, not a striker, not greedy of filthy lucre.”[Titus 1:7] For how can the compassion of a dispenser of alms and the avarice of a covetous man agree together?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 465, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3736 (In-Text, Margin)
62. I have set down these things which I have been told are to be avoided, but the Apostle is the Master of virtues, and he teaches that gainsayers are to be convicted with patience,[Titus 1:9] who lays down that one should be the husband of a single wife, not in order to exclude him from the right of marriage (for this is beyond the force of the precept), but that by conjugal chastity he may preserve the grace of his baptismal washing; nor again that he may be induced by the Apostle’s authority to beget children in the priesthood; for he speaks of having children, not of begetting them, or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 465, footnote 7 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3737 (In-Text, Margin)
62. I have set down these things which I have been told are to be avoided, but the Apostle is the Master of virtues, and he teaches that gainsayers are to be convicted with patience, who lays down that one should be the husband of a single wife,[Titus 1:6] not in order to exclude him from the right of marriage (for this is beyond the force of the precept), but that by conjugal chastity he may preserve the grace of his baptismal washing; nor again that he may be induced by the Apostle’s authority to beget children in the priesthood; for he speaks of having children, not of begetting them, or marrying again.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 136, footnote 8 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)
Chapter VII. How Heretics, craftily cite obscure passages in ancient writers in support of their own novelties. (HTML)
CCEL Footnote 450 (In-Text, Margin)
... offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not the Lord Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple,” “who enter into houses, and lead captive silly women laden with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth;” “vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake;”[Titus 1:10] “men of corrupt minds, reprobate concerning the faith;” “proud knowing nothing, but doting about questions and strifes of words, destitute of the truth, supposing that godliness is gain,” “withal learning to be idle, wandering about from house to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 105, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Leo Augustus. (HTML)
CCEL Footnote 602 (In-Text, Margin)
... class="sc">Lord’s command, who says, “Give not that which is holy to the dogs, nor cast your pearls before swine.” Surely it is altogether unworthy and unjust to admit to freedom of discussion men whom the Holy Spirit describes in the words of the prophet, “the sons of the stranger have lied unto me.” For even though they resist not the Gospel, yet they have shown themselves to be of those of whom it is written “they profess that they know God but by their deeds they deny Him[Titus 1:16],” while the blood of just Abel still cries against wicked Cain, who being rebuked by the Lord did not set quietly about his repentance but burst forth into murder. Whose punishment we wish to be reserved for the ... class="sc">God’sNicene and Post-Nicene Fathers, Series 2, Volume 12, page 113, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Leo Augustus. (HTML)
CCEL Footnote 635 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 151, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Epiphany, VI. (HTML)
CCEL Footnote 900 (In-Text, Margin)
Our state of peace, therefore, dearly-beloved, has its dangers, and it is vain for those who do not withstand vicious desires to feel secure of the liberty which is the privilege of their Faith. Men’s hearts are shown by the character of their works, and the fashion of their minds is betrayed by the nature of their actions. For there are some, as the Apostle says, “who profess that they know God, but deny Him by their deeds[Titus 1:16].” For the charge of denial is truly incurred when the good which is heard in the sound of the voice is not present in the conscience. Indeed, the frailty of man’s nature easily glides into faults: and because no sin is without its attractiveness, deceptive pleasure is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 157, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Lent, IV. (HTML)
CCEL Footnote 929 (In-Text, Margin)
... Maker of the universe is one, “Who made the heaven and the earth, the sea and all that is in them.” Of which whatever is granted to man for food and drink, is holy and clean after its kind. But if it is taken with immoderate greed, it is the excess that disgraces the eaters and drinkers, not the nature of the food or drink that defiles them. “For all things,” as the Apostle says, “are clean to the clean. But to the defiled and unbelieving nothing is clean, but their mind and conscience is defiled[Titus 1:15].”