Early Church Fathers Scripture Index : Texts
1 John 2:16
There are 23 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 432, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Dress of Virgins. (HTML)
CCEL Footnote 3190 (In-Text, Margin)
... exhorts us, witnessing with a spiritual and heavenly voice. “Love not the world,” says he, “neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever.”[1 John 2:15-17] Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, “I came down from heaven, not to do my own will, ...
Ante-Nicene Fathers, Volume 5, page 451, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3340 (In-Text, Margin)
... John also exhorts and instructs us to do the will of God, saying, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever.”[1 John 2:15-17] We who desire to abide for ever should do the will of God, who is everlasting.
Ante-Nicene Fathers, Volume 5, page 536, footnote 16 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... ought himself also to walk even as He walked.” Also in the same place: “Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever.”[1 John 2:15-17] Also in the first Epistle of Paul to the Corinthians: “Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 80, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. (HTML)
Having Heard Faustus, the Most Learned Bishop of the Manichæans, He Discerns that God, the Author Both of Things Animate and Inanimate, Chiefly Has Care for the Humble. (HTML)
CCEL Footnote 366 (In-Text, Margin)
... forsaking Thy light, they foretell a failure of the sun’s light which is likely to occur so long before, but see not their own, which is now present. For they seek not religiously whence they have the ability where-with they seek out these things. And finding that Thou hast made them, they give not themselves up to Thee, that Thou mayest preserve what Thou hast made, nor sacrifice themselves to Thee, even such as they have made themselves to be; nor do they slay their own pride, as fowls of the air,[1 John 2:16] nor their own curiosities, by which (like the fishes of the sea) they wander over the unknown paths of the abyss, nor their own extravagance, as the “beasts of the field,” that Thou, Lord, “a consuming fire,” mayest burn up their lifeless cares and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 153, footnote 7 (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)
Of the Perverse Images of Dreams, Which He Wishes to Have Taken Away. (HTML)
CCEL Footnote 880 (In-Text, Margin)
41. Verily, Thou commandest that I should be continent from the “lust of the flesh, and the lust of the eyes, and the pride of life.”[1 John 2:16] Thou hast commanded me to abstain from concubinage; and as to marriage itself, Thou hast advised something better than Thou hast allowed. And because Thou didst give it, it was done; and that before I became a dispenser of Thy sacrament. But there still exist in my memory—of which I have spoken much—the images of such things as my habits had fixed there; and these rush into my thoughts, though strengthless, when I am awake; but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 156, footnote 5 (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)
Of the Very Dangerous Allurements of the Eyes; On Account of Beauty of Form, God, the Creator, is to Be Praised. (HTML)
CCEL Footnote 927 (In-Text, Margin)
51. There remain the delights of these eyes of my flesh, concerning which to make my confessions in the hearing of the ears of Thy temple, those fraternal and devout ears; and so to conclude the temptations of “the lust of the flesh”[1 John 2:16] which still assail me, groaning and desiring to be clothed upon with my house from heaven. The eyes delight in fair and varied forms, and bright and pleasing colours. Suffer not these to take possession of my soul; let God rather possess it, He who made these things “very good” indeed; yet is He my good, not these. And these move me while awake, during the day; nor is rest from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 157, footnote 15 (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)
Another Kind of Temptation is Curiosity, Which is Stimulated by the Lust of the Eyes. (HTML)
CCEL Footnote 943 (In-Text, Margin)
... and pleasures, wherein its slaves who “are far from Thee perish,” there pertaineth to the soul, through the same senses of the body, a certain vain and curious longing, cloaked under the name of knowledge and learning, not of having pleasure in the flesh, but of making experiments through the flesh. This longing, since it originates in an appetite for knowledge, and the sight being the chief amongst the senses in the acquisition of knowledge, is called in divine language, “the lust of the eyes.”[1 John 2:16] For seeing belongeth properly to the eyes; yet we apply this word to the other senses also, when we exercise them in the search after knowledge. For we do not say, Listen how it glows, smell how it glistens, taste how it shines, or feel how it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 159, footnote 12 (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)
He is Forcibly Goaded on by the Love of Praise. (HTML)
CCEL Footnote 958 (In-Text, Margin)
... other kinds of temptations I have some sort of power of examining myself; but in this, hardly any. For, both as regards the pleasures of the flesh and an idle curiosity, I see how far I have been able to hold my mind in check when I do without them, either voluntarily or by reason of their not being at hand; for then I inquire of myself how much more or less troublesome it is to me not to have them. Riches truly which are sought for in order that they may minister to some one of these three “lusts,”[1 John 2:16] or to two, or the whole of them, if the mind be not able to see clearly whether, when it hath them, it despiseth them, they may be cast on one side, that so it may prove itself. But if we desire to test our power of doing without praise, need we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 532, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 14 (HTML)
CCEL Footnote 2665 (In-Text, Margin)
... patience of the righteous, from which there is in them the love of God; and from that same source the false patience of the unrighteous, from which is in them the lust of the world. With regard to which the Apostle John saith; “Love not the world, neither the things that be in the world. If any man love the world, the love of the Father is not in him: because all that is in the world, is lust of the flesh, and lust of the eyes, and pride of life; which is not of the Father, but is of the world.”[1 John 2:15-16] This concupiscence, then, which is not of the Father, but is of the world, in what measure it shall in any man be more vehement and ardent, in that measure becometh each more patient of all troubles and sorrows for that which he lusteth after. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 532, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 15 (HTML)
CCEL Footnote 2669 (In-Text, Margin)
... on and adds; “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” This is that “love of God” which “is shed abroad in our hearts by the Holy Spirit which is given unto us.” But the concupiscence of the bad, by reason of which there is in them a false patience, “is not of the Father,”[1 John 2:16] as saith the Apostle John, but is of the world.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 224, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Love the Root of All Good Things; Cupidity, of All Evil Ones. (HTML)
CCEL Footnote 1831 (In-Text, Margin)
... different, indeed, as virtue is from vice. But without doubt this “capacity” is capable of either root: because a man is not only able to possess love, whereby the tree becomes a good one; but he is likewise able to have cupidity, which makes the tree evil. This human cupidity, however, which is a vice, has for its author man, or man’s deceiver, but not man’s Creator. It is indeed that “lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world.”[1 John 2:16] And who can be ignorant of the usage of the Scripture, which under the designation of “ the world ” is accustomed to describe those who inhabit the world?
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 272, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Why Children of Wrath are Born of Holy Matrimony. (HTML)
CCEL Footnote 2139 (In-Text, Margin)
... not to love even in himself; as he may know, if he listens to the words of another apostle: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as also God abideth for ever.”[1 John 2:15-17]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 288, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Concupiscence Alone, in Marriage, is Not of God. (HTML)
CCEL Footnote 2226 (In-Text, Margin)
... the sexes which we ascribe to the devil, or their union, or their very fruitfulness. We answer, then, nothing of these qualities, inasmuch as the difference of sex belongs to “the vessels” of the parents; while the union of the two pertains to the procreation of children; and their fruitfulness to the blessing pronounced on the marriage institution. But all these things are of God; yet amongst them he was unwilling to name that “lust of the flesh, which is not of the Father, but is of the world;”[1 John 2:16] and “of this world” the devil is said to be “the prince.” Now, the devil found no carnal concupiscence in the Lord, because the Lord did not come as a man to men by its means. Accordingly, He says Himself: “The prince of this world cometh, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 289, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
It is Not of Us, But Our Sins, that the Devil is the Author. (HTML)
CCEL Footnote 2233 (In-Text, Margin)
... have been in the body of that unimpaired life, but such as we see with a blush in the body of this death. “But God,” says he, “has divided in sex what He would unite in operation. So that from Him comes the union of bodies, from whom first came the creation of bodies.” We have already furnished an answer to this statement, when we said that these bodies are of God. But as regards the disobedience of the members of these bodies, this comes through the lust of the flesh which “is not of the Father.”[1 John 2:16] He goes on to say, that “it is impossible for evil fruits to spring from so many good things, such as bodies, sexes, and their unions; or that human beings should be made by God for the purpose of their being, by lawful right, as you maintain, held ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 290, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Pelagians are Not Ashamed to Eulogize Concupiscence, Although They are Ashamed to Mention Its Name. (HTML)
CCEL Footnote 2236 (In-Text, Margin)
... that it is evident that he was God’s work, and the divine Scripture testifies to his having been received from God.” Well, who can entertain a doubt on this point? Who can deny this statement, especially if he be a catholic Christian? A man is God’s work; but carnal concupiscence (without which, if sin had not preceded, man would have been begotten by means of the organs of generation, not less obedient than the other members to a quiet and normal will) is not of the Father, but is of the world.[1 John 2:16]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 449, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)
CCEL Footnote 3489 (In-Text, Margin)
... thou mayest in deed, seeing thou hast perversely wished to rest here, where thou hast to thy hurt stuck fast? “Love not the world,” is the divine trumpet. By the voice of this trumpet unceasingly is it proclaimed to the compass of the earth, and to the whole world, “Love not the world, neither the things that are in the world. Whosoever loveth the world, the love of the Father is not in him. For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the ambition of life.”[1 John 2:15-16] He begins at the last with which the Gospel ends. He begins at that, at which the Gospel made an end. “The lust of the flesh, I have married a wife. The lust of the eyes, I have bought five pairs of oxen. The ambition of life, I have bought a farm.”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 335, footnote 4 (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 1333 (In-Text, Margin)
... (advocate); and it is said of Christ, “We have an advocate with the Father, Jesus Christ the righteous.” But He said that the world could not receive the Holy Spirit, in much the same sense as it is also said, “The minding of the flesh is enmity against God: for it is not subject to the law of God; neither indeed can be;” just as if we were to say, Unrighteousness cannot be righteous. For in speaking in this passage of the world, He refers to those who love the world; and such a love is not of the Father.[1 John 2:16] And thus the love of this world, which gives us enough to do to weaken and destroy its power within us, is in direct opposition to the love of God, which is shed abroad in our hearts by the Holy Spirit who is given unto us. “The world,” therefore, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 474, footnote 4 (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. 12–17. (HTML)
CCEL Footnote 2117 (In-Text, Margin)
10. “For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life,”[1 John 2:16-17] three things he hath said, which are not of the Father, but are of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as He abideth for ever.” Why am I not to love what God made? What wilt thou? Whether wilt thou love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 475, footnote 7 (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. 12–17. (HTML)
CCEL Footnote 2131 (In-Text, Margin)
... shall I say? thou shalt be a god? I darenot say it of myself, let us hear the Scriptures: “I have said, Ye are gods, and all of you sons of the Most High.” If then ye would be gods and sons of the Most High, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all the things that are in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world:”[1 John 2:15-17] i.e. of men, lovers of the world. “And the world passeth away, and the lusts thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 24, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 243 (In-Text, Margin)
... where no man seeth, but He alone who perceiveth what each man thinketh, and what delighteth each. For delight is the end of care; because to this end does each man strive by care and thought, that he may attain to his delight. He therefore seeth our cares, who searcheth the heart. He seeth too the ends of cares, that is delights, who narrowly searcheth the reins; that when He shall find that our cares incline neither to the lust of the flesh, nor to the lust of the eyes, nor to the pride of life,[1 John 2:16] all which pass away as a shadow, but that they are raised upward to the joys of things eternal, which are spoilt by no change, He may direct the righteous, even He, the God who searcheth the hearts and reins. For our works, which we do in deeds and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 32, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 321 (In-Text, Margin)
... walketh or swimmeth. For he said not merely, who walk the paths of the sea; but “walk through,” he said; showing the very determined earnestness of those who seek after vain and fleeting things. Now these three kinds of vice, namely, the pleasure of the flesh, and pride, and curiosity, include all sins. And they appear to me to be enumerated by the Apostle John, when he says, “Love not the world; for all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life.”[1 John 2:15-16] For through the eyes especially prevails curiosity. To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold: by food, that is, by the lust of the flesh, where it is suggested, “command these stones that they be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 205, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2927 (In-Text, Margin)
... his own soul? or what shall a man give in exchange for his soul:” and “naked came I out of my mother’s womb, and naked shall I return thither. The Lord gave, and the Lord hath taken away: blessed be the name of the Lord:” and Saint John’s words, “Love not the world neither the things that are in the world. For all that is in the world, the lust of the flesh, and the lust of the eyes and the pride of life, is not of the Father but is of the world. And the world passeth away and the lust thereof.”[1 John 2:15-17] I know that when word was sent to her of the serious illnesses of her children and particularly of Toxotius whom she dearly loved, she first by her self-control fulfilled the saying: “I was troubled and I did not speak,” and then cried out in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 524, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIII. The Third Conference of Abbot Theonas. On Sinlessness. (HTML)
Chapter VIII. How it is given to but few to understand what sin is. (HTML)
... from the true light. Finally when the blessed Apostle John would instill this feeling into everybody he says: “Little children, love not the world, neither the things which are in the world. If any man love the world, the love of God is not in him: for everything that is in the world is the lust of the flesh and the lust of the eyes and the pride of life, which is not of the Father but of the world. And the world perisheth and the lust thereof: but he that doeth the will of God abideth forever.”[1 John 2:15-17] The saints therefore scorn all those things on which the world exists, but it is impossible for them never to be carried away to them by a brief aberration of thoughts, and even now no man, except our Lord and Saviour, can keep his naturally ...