All have sinned and fall short of the glory of God. Rom. 3:23
[Jesus] was in all points tempted as we are, yet without sin. Heb. 4:15
[Jesus] committed no sin, nor was guile found in His mouth. 1 Pet. 2:22
If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8
In Him there is no sin. 1 John 3:5
Christ alone is sinless. However, as far as we are able, let us try to sin as little as possible. Clement of Alexandria (c. 195, E), 2.210
Christ welcomes the repentance of the sinner, for He loves the repentance that follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth. Clement of Alexandria (c. 195, E), 2.293
I know of no one among men who is perfect in all things at once, as long as he is still human. . . . The only exception is He alone who clothed Himself with humanity for us. Clement of Alexandria (c. 195, E), 2.433
To the Son of God alone was it reserved to persevere to the end without sin. Tertullian (c. 197, W), 3.244
The Lord knew Himself to be the only guiltless One, and so He teaches us to beg “to have our debts remitted us.” Tertullian (c. 198, W), 3.684
Now, who is so faultless among men, that God could always have him in His choice? Tertullian (c. 207, W), 3.315
In Christ, that same flesh was maintained without sin—which in man was not maintained without sin. Tertullian (c. 210, W), 3.535
God alone is without sin. And the only human without sin is Christ, since Christ is also God. Tertullian (c. 210, W), 3.221
I do not inquire as to His own redemption. For, though He was tempted in all things just as we are, He was without sin. His enemies never reduced Him to [spiritual] captivity. Origen (c. 228, E), 9.318
If by the phrase, “those who were without sin,” [the pagan critic Celsus] means those who have never at any time sinned, . . . we reply that it is impossible for a human to be without sin in that manner. In saying this, we except, of course, the man understood to be in Christ Jesus, who did not sin. Origen (c. 248, E), 4.489
[Celsus] alleges . . . that “they who are without sin are partakers of a better life.” . . . [ORIGEN’S REPLY:] Of those who were without sin from the beginning of their lives, there cannot possibly be any. Even those who are so after their conversion are found to be few in number—being those who have become such after giving their allegiance to the saving Word. Origen (c. 248, E), 4.492
Lest anyone should flatter himself that he is innocent—and should more deeply perish by exalting himself—he is instructed and taught that he sins daily. For he is told to pray daily for his sins. Cyprian (c. 250, W), 5.453
Let no one flatter himself with the notion of a pure and immaculate heart. Let no one depend on his own innocence. Let no one think that the medicine does not need to be applied to his wounds. . . . In his epistle, John lays it down and says, “If we say that we have no sin, we deceive ourselves and the truth is not in us.” If no one can be without sin, whoever should say that he is without fault is either proud or foolish. Cyprian (c. 250, W), 5.476
No one is without stain and without sin. . . . In the Epistle of John, it says: “If we say that we have no sin, we deceive ourselves and the truth is not in us.” Cyprian (c. 250, W), 5.547
No one can boast of being so free from sin as not even to have an evil thought. Methodius (c. 290, E), 6.365
No one can be without defect as long as he is burdened with a covering of flesh. For the infirmity of the flesh is subject to the dominion of sin in a threefold manner: in deeds, words, and thoughts. Lactantius (c. 304–313, W), 7.178
No one can be so prudent and so cautious as not at sometime to slip. Lactantius (c. 304–313, W), 7.191