Augustine of Hippo : Now some of these passages exhort men who are running their course that they run perfectly; others refer to the end thereof, that men may reach forward to it as they run. He, however, is not unreasonably said to walk blamelessly, not who has already reached the end of his journey, but who is pressing on towards the end in a blameless manner, free from damnable sins, and at the same time not neglecting to cleanse by almsgiving such sins as are venial. For the way in which we walk, that is, the road by which we reach perfection, is cleansed by clean prayer. That, however, is a clean prayer in which we say in truth, "Forgive us, as we ourselves forgive." So that, as there is nothing censured when blame is not imputed, we may hold on our course to perfection without censure, in a word, blamelessly; and in this perfect state, when we arrive at it at last, we shall find that there is absolutely nothing which requires cleansing by forgiveness. — Concerning Man's Perfection in Righteousness Jerome : For flesh is defined one way, the body another; all flesh is body, but not every body is flesh. Flesh is properly what is comprised in blood, veins, bones, and sinews. Although the body is also called flesh, yet sometimes it is designated ethereal or aërial, because it is not subject to touch and sight; and yet it is frequently both visible and tangible. A wall is a body, but is not flesh; a stone is a body, but it is not said to be flesh. Wherefore the Apostle calls some bodies celestial, some terrestrial. A celestial body is that of the sun, moon, stars; a terrestrial body is that of fire, air, water, and the rest, which bodies being inanimate are known as consisting of material elements. ... Lastly, the Apostle, in his Epistle to the Colossians, wishing to show that the body of Christ was made of flesh, and was not spiritual, aërial, attenuated, said significantly, "And you, when you were some time alienated from Christ and enemies of His spirit in evil works, He has reconciled in the body of His flesh through death." And again in the same Epistle: "In whom ye were circumcised with a circumcision made without hands in the putting off of the body of the flesh." If by body is meant flesh only, and the word is not ambiguous, nor capable of diverse significations, it was quite superfluous to use both expressions—bodily and of flesh—as though body did not imply flesh. — To Pammachius Against John of Jerusalem Tertullian : " But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are "reconciled in His body through death; " meaning, of course, that He died in that body wherein death was possible through the flesh: (therefore he adds, ) not through the Church (per ecclesiam), but expressly for the sake of the Church (proper ecclesiam), exchanging body for body-one of flesh for a spiritual one. — Against Marcion Book V