Early Church Fathers Scripture Index : Texts
Proverbs 9
There are 70 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 87, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter II.—Christ’s true passion. (HTML)
CCEL Footnote 988 (In-Text, Margin)
... of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, “The Word was made flesh;” and again, “Destroy this temple, and in three days I will raise it up;” and once more, “If I be lifted up from the earth, I will draw all men unto Me.” The Word therefore did dwell in flesh, for “Wisdom built herself an house.”[Proverbs 9:1] The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for ...
Ante-Nicene Fathers, Volume 1, page 116, footnote 22 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philippians (HTML)
Chapter III.—Christ was truly born, and died. (HTML)
CCEL Footnote 1318 (In-Text, Margin)
For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For “the Word became flesh.” For “Wisdom builded for herself a house.”[Proverbs 9:1] And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], “A virgin shall conceive in her womb, and bring forth a son.” He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is ...
Ante-Nicene Fathers, Volume 1, page 457, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XXIII.—Arguments in opposition to Tatian, showing that it was consonant to divine justice and mercy that the first Adam should first partake in that salvation offered to all by Christ. (HTML)
CCEL Footnote 3765 (In-Text, Margin)
5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, “the fear of the Lord is the beginning of wisdom;”[Proverbs 9:10] the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would ...
Ante-Nicene Fathers, Volume 2, page 273, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter II.—Against Embellishing the Body. (HTML)
The divine Instructor enjoins us not to approach to another’s river, meaning by the figurative expression “another’s river,” “another’s wife;” the wanton that flows to all, and out of licentiousness gives herself up to meretricious enjoyment with all. “Abstain from water that is another’s,” He says, “and drink not of another’s well,” admonishing us to shun the stream of “voluptuousness,” that we may live long, and that years of life may be added to us;[Proverbs 9:11] both by not hunting after pleasure that belongs to another, and by diverting our inclinations.
Ante-Nicene Fathers, Volume 2, page 288, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XI.—A Compendious View of the Christian Life. (HTML)
... exhorts, saying, “Touch sweetly secret bread, and sweet stolen water;” meaning by this, clandestine love (from this point the Bœotian Pindar, coming to our help, says, “The clandestine pursuit of love is something sweet”). But the miserable man “knoweth not that the sons of earth perish beside her, and that she tends to the level of hell.” But says the Instructor: “Hie away, and tarry not in the place; nor fix thine eye on her: for thus shalt thou pass over a strange water, and cross to Acheron.”[Proverbs 9:13-18] Wherefore thus saith the Lord by Isaiah, “Because the daughters of Sion walk with lofty neck, and with winkings of the eyes, and sweeping their garments as they walk, and playing with their feet; the Lord shall humble the daughters of Sion, and will ...
Ante-Nicene Fathers, Volume 2, page 319, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XVII.—On the Saying of the Saviour, “All that Came Before Me Were Thieves and Robbers.” (HTML)
But, say they, it is written, “All who were before the Lord’s advent are thieves and robbers.” All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets, being sent and inspired by the Lord, were not thieves, but servants. The Scripture accordingly says, “Wisdom sent her servants, inviting with loud proclamation to a goblet of wine.”[Proverbs 9:3]
Ante-Nicene Fathers, Volume 2, page 322, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XIX.—That the Philosophers Have Attained to Some Portion of Truth. (HTML)
... not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law,” according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics, the Word most clearly says: “Better is a friend that is near, than a brother that dwelleth afar off.” “And he who relies on falsehoods, feeds on the winds, and pursues winged birds.”[Proverbs 9:12] I do not think that philosophy directly declares the Word, although in many instances philosophy attempts and persuasively teaches us probable arguments; but it assails the sects. Accordingly it is added: “For he hath forsaken the ways of his own ...
Ante-Nicene Fathers, Volume 2, page 322, footnote 16 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XIX.—That the Philosophers Have Attained to Some Portion of Truth. (HTML)
... vineyard, and wandered in the tracks of his own husbandry.” Such are the sects which deserted the primitive Church. Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands. And those destitute of prudence, that is, those involved in heresies, “I enjoin,” remarks Wisdom, saying, “Touch sweetly stolen bread and the sweet water of theft;”[Proverbs 9:17] the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church. For there are those who celebrate the Eucharist with mere ...
Ante-Nicene Fathers, Volume 2, page 366, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XVIII.—The Mosaic Law the Fountain of All Ethics, and the Source from Which the Greeks Drew Theirs. (HTML)
... at once, they revolted from God, and revolted from the law. And the whole people was within a little of falling under the power of the enemy through female stratagem, until, when they were in peril, fear by its admonitions pulled them back. Then the survivors, valiantly undertaking the struggle for piety, got the upper hand of their foes. “The beginning, then, of wisdom is piety, and the knowledge of holy things is understanding; and to know the law is the characteristic of a good understanding.”[Proverbs 9:10] Those, then, who suppose the law to be productive of agitating fear, are neither good at understanding the law, nor have they in reality comprehended it; for “the fear of the Lord causes life, but he who errs shall be ...
Ante-Nicene Fathers, Volume 3, page 130, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
Ad Nationes. (HTML)
Book II (HTML)
Philosophers Had Not Succeeded in Discovering God. The Uncertainty and Confusion of Their Speculations. (HTML)
... philosophers is maintained among you as the special property of wisdom. You mean of course, that pure and simple wisdom of the philosophers which attests its own weakness mainly by that variety of opinion which proceeds from an ignorance of the truth. Now what wise man is so devoid of truth, as not to know that God is the Father and Lord of wisdom itself and truth? Besides, there is that divine oracle uttered by Solomon: “The fear of the Lord,” says he, “is the beginning of wisdom.”[Proverbs 9:10] But fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God, will possess ...
Ante-Nicene Fathers, Volume 3, page 639, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter VII. (HTML)
CCEL Footnote 8257 (In-Text, Margin)
If the scorpion, swinging his tail in the air, still reproach us with having a murderer for our God, I shall shudder at the altogether foul breath of blasphemy which comes stinking from his heretical mouth; but I will embrace even such a God, with assurance derived from reason, by which reason even He Himself has, in the person of His own Wisdom, by the lips of Solomon, proclaimed Himself to be more than a murderer: Wisdom (Sophia), says He has slain her own children.[Proverbs 9:2] Sophia is Wisdom. She has certainly slain them wisely if only into life, and reasonably if only into glory. Of murder by a parent, oh the clever form! Oh the dexterity of crime! Oh the proof of cruelty, which has slain for this reason, that he whom it ...
Ante-Nicene Fathers, Volume 4, page 297, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On Counter Promises. (HTML)
... entertain the hope that the saints will eat indeed, but that it will be the bread of life, which may nourish the soul with the food of truth and wisdom, and enlighten the mind, and cause it to drink from the cup of divine wisdom, according to the declaration of holy Scripture: “Wisdom has prepared her table, she has killed her beasts, she has mingled her wine in her cup, and she cries with a loud voice, Come to me, eat the bread which I have prepared for you, and drink the wine which I have mingled.”[Proverbs 9:1-5] By this food of wisdom, the understanding, being nourished to an entire and perfect condition like that in which man was made at the beginning, is restored to the image and likeness of God; so that, although an individual may depart from this life ...
Ante-Nicene Fathers, Volume 4, page 485, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter LIV (HTML)
... word. And those amongst us who are the ambassadors of Christianity sufficiently declare that they are debtors to Greeks and Barbarians, to wise men and fools, (for they do not deny their obligation to cure the souls even of foolish persons,) in order that as far as possible they may lay aside their ignorance, and endeavour to obtain greater prudence, by listening also to the words of Solomon: “Oh, ye fools, be of an understanding heart,” and “Who is the most simple among you, let him turn unto me;”[Proverbs 9:4] and wisdom exhorts those who are devoid of understanding in the words, “Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that ye may live, and correct understanding in knowledge.” This too would I say (seeing it ...
Ante-Nicene Fathers, Volume 4, page 486, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter LIV (HTML)
... of foolish persons,) in order that as far as possible they may lay aside their ignorance, and endeavour to obtain greater prudence, by listening also to the words of Solomon: “Oh, ye fools, be of an understanding heart,” and “Who is the most simple among you, let him turn unto me;” and wisdom exhorts those who are devoid of understanding in the words, “Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that ye may live, and correct understanding in knowledge.”[Proverbs 9:5-6] This too would I say (seeing it bears on the point), in answer to the statement of Celsus: Do not philosophers invite young men to their lectures? and do they not encourage young men to exchange a wicked life for a better? and do they not desire ...
Ante-Nicene Fathers, Volume 5, page 87, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity. (HTML)
... entire Pleroma, caused the passions to depart from her, and he made these substantially-existent essences. He altered fear into animal desire, and (made) grief material, and (rendered) perplexity (the passion) of demons. But conversion, and entreaty, and supplication, he constituted as a path to repentance and power over the animal essence, which is denominated right. The Creator (acted) from fear; (and) that is what, he says, Scripture affirms: “The fear of the Lord is the beginning of wisdom.”[Proverbs 9:10] For this is the beginning of the affections of Sophia, for she was seized with fear, next with grief, then with perplexity, and so she sought refuge in entreaty and supplication. And the animal essence is, he says, of a fiery nature, and is also ...
Ante-Nicene Fathers, Volume 5, page 360, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2673 (In-Text, Margin)
... and, moreover, of the altar and of the apostles, and says, “Wisdom hath builded her house, she hath underlaid her seven pillars; she hath killed her victims; she hath mingled her wine in the chalice; she hath also furnished her table: and she hath sent forth her servants, calling together with a lofty announcement to her cup, saying, Whoso is simple, let him turn to me; and to those that want understanding she hath said, Come, eat of my bread, and drink of the wine which I have mingled for you.”[Proverbs 9:1-5] He declares the wine mingled, that is, he foretells with prophetic voice the cup of the Lord mingled with water and wine, that it may appear that that was done in our Lord’s passion which had been before predicted.
Ante-Nicene Fathers, Volume 5, page 376, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Januarius and Other Numidian Bishops, on Baptizing Heretics. (HTML)
CCEL Footnote 2813 (In-Text, Margin)
... since decreed by our predecessors, and observed by us,—judging, namely, and holding it for certain that no one can be baptized abroad outside the Church, since there is one baptism appointed in the holy Church. And it is written in the words of the Lord, “They have forsaken me, the fountain of living waters, and hewed them out broken cisterns, which can hold no water.” And again, sacred Scripture warns, and says, “Keep thee from the strange water, and drink not from a fountain of strange water.”[Proverbs 9:19] It is required, then, that the water should first be cleansed and sanctified by the priest, that it may wash away by its baptism the sins of the man who is baptized; because the Lord says by Ezekiel the prophet: “Then will I sprinkle clean water ...
Ante-Nicene Fathers, Volume 5, page 396, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256. (HTML)
CCEL Footnote 2955 (In-Text, Margin)
23. What, then, is to be made of what is written, “Abstain from strange water, and drink not from a strange fountain,”[Proverbs 9:19] if, leaving the sealed fountain of the Church, you take up strange water for your own, and pollute the Church with unhallowed fountains? For when you communicate with the baptism of heretics, what else do you do than drink from their slough and mud; and while you yourself are purged with the Church’s sanctification, you become befouled with the contact of the filth of others? And do you not fear the judgment of God when you are giving ...
Ante-Nicene Fathers, Volume 5, page 516, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... Proverbs: “Wisdom hath builded herself an house, and she has placed under it seven pillars; she has slain her victims; she hath mingled her wine in the goblet, and hath made ready her table, and hath sent her servants, calling with a loud announcement to the cup, saying, Let him who is foolish turn to me: and to them that want understanding she has said, Come, eat of my loaves, and drink the wine which I have mingled for you. Forsake foolishness, and seek wisdom, and correct knowledge by understanding.”[Proverbs 9:1-6]
Ante-Nicene Fathers, Volume 5, page 555, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In Solomon, in the Proverbs: “He who reproveth a wicked man shall be hated by him. Rebuke a wise man, and he will love you.”[Proverbs 9:8]
Ante-Nicene Fathers, Volume 5, page 566, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
CCEL Footnote 4686 (In-Text, Margin)
... declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: “He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.”[Proverbs 9:12] And again: “Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee.” And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, ...
Ante-Nicene Fathers, Volume 5, page 566, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
CCEL Footnote 4687 (In-Text, Margin)
... false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.” And again: “Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee.”[Proverbs 9:19] And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, “Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.” This is the Spirit which from the beginning was borne over the waters; for neither ...
Ante-Nicene Fathers, Volume 6, page 114, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
A Commentary on the Beginning of Ecclesiastes. (HTML)
Chapter II. (HTML)
... proceeds to add: “And (what) will show to his soul good in its labour.” And surely mere material meats and drinks are not the soul’s good. For the flesh, when luxuriously nurtured, wars against the soul, and rises in revolt against the spirit. And how should not intemperate eatings and drinkings also be contrary to God? He speaks, therefore, of things mystical. For no one shall partake of the spiritual table, but one who is called by Him, and who has listened to the wisdom which says, “Take and eat.”[Proverbs 9:5]
Ante-Nicene Fathers, Volume 7, page 269, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
A Treatise on the Anger of God Addressed to Donatus (HTML)
Chap. XI.—Of God, and that the one God, and by whose providence the world is governed and exists (HTML)
CCEL Footnote 1713 (In-Text, Margin)
... nevertheless agreed in one power which governed the world. But, however, though philosophers and poets, and those, in short, who worship the gods, often acknowledge the Supreme God, yet no one ever inquired into, no one discussed, the subject of His worship and honours; with that persuasion, in truth, with which, always believing Him to be bounteous and incorruptible, they think that He is neither angry with any one, nor stands in need of any worship. Thus there can be no religion where there is no fear.[Proverbs 9:10]
Ante-Nicene Fathers, Volume 7, page 448, footnote 16 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3144 (In-Text, Margin)
... the people shall fall under Thee in the heart of the king’s enemies. Wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” Concerning Him also spake Solomon, as in His person: “The Lord created me the beginning of His ways, for His works: before the world He founded me, in the beginning before He made the earth, before the fountains of waters came, before the mountains were fastened; He begat me before all the hills.” And again: “Wisdom built herself an house.”[Proverbs 9:1] Concerning Him also Isaiah said: “A Branch shall come out of the root of Jesse, and a Flower shall spring out of his root.” And, “There shall be a root of Jesse; and He that is to rise to reign over the Gentiles, in Him shall the Gentiles trust.” ...
Ante-Nicene Fathers, Volume 7, page 466, footnote 30 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)
CCEL Footnote 3397 (In-Text, Margin)
V. Thou shalt not be an hypocrite, lest thy “portion be with them.” Thou shalt not be ill-natured nor proud: for “God resisteth the proud.” “Thou shalt not accept persons in judgment; for the judgment is the Lord’s.” “Thou shalt not hate any man; thou shalt surely reprove thy brother, and not become guilty on his account;” and, “Reprove a wise man, and he will love thee.”[Proverbs 9:8] Eschew all evil, and all that is like it: for says He, “Abstain from injustice, and trembling shall not come nigh thee.” Be not soon angry, nor spiteful, nor passionate, nor furious, nor daring, lest thou undergo the fate of Cain, and of Saul, and of Joab: for the first of these slew his brother ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 63, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things. (HTML)
CCEL Footnote 238 (In-Text, Margin)
... grammarians and poets than these snares! For verses, and poems, and Medea flying, are more profitable truly than these men’s five elements, variously painted, to answer to the five caves of darkness, none of which exist, and which slay the believer. For verses and poems I can turn into true food, but the “Medea flying,” though I sang, I maintained it not; though I heard it sung, I believed it not; but those things I did believe. Woe, woe, by what steps was I dragged down “to the depths of hell!”[Proverbs 9:18] —toiling and turmoiling through want of Truth, when I sought after Thee, my God,—to Thee I confess it, who hadst mercy on me when I had not yet confessed,—sought after Thee not according to the understanding of the mind, in which Thou desiredst that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 63, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things. (HTML)
CCEL Footnote 239 (In-Text, Margin)
... dragged down “to the depths of hell!” —toiling and turmoiling through want of Truth, when I sought after Thee, my God,—to Thee I confess it, who hadst mercy on me when I had not yet confessed,—sought after Thee not according to the understanding of the mind, in which Thou desiredst that I should excel the beasts, but according to the sense of the flesh! Thou wert more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who “is simple, and knoweth nothing,”[Proverbs 9:13] the enigma of Solomon, sitting “at the door of the house on a seat,” and saying, “Stolen waters are sweet, and bread eaten in secret is pleasant.” This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 63, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things. (HTML)
CCEL Footnote 240 (In-Text, Margin)
... mercy on me when I had not yet confessed,—sought after Thee not according to the understanding of the mind, in which Thou desiredst that I should excel the beasts, but according to the sense of the flesh! Thou wert more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who “is simple, and knoweth nothing,” the enigma of Solomon, sitting “at the door of the house on a seat,” and saying, “Stolen waters are sweet, and bread eaten in secret is pleasant.”[Proverbs 9:14] This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, and thinking on such food as through it I had devoured.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 63, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things. (HTML)
CCEL Footnote 240 (In-Text, Margin)
... mercy on me when I had not yet confessed,—sought after Thee not according to the understanding of the mind, in which Thou desiredst that I should excel the beasts, but according to the sense of the flesh! Thou wert more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who “is simple, and knoweth nothing,” the enigma of Solomon, sitting “at the door of the house on a seat,” and saying, “Stolen waters are sweet, and bread eaten in secret is pleasant.”[Proverbs 9:17] This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, and thinking on such food as through it I had devoured.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 95, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. (HTML)
He Leads to Reformation His Friend Alypius, Seized with Madness for the Circensian Games. (HTML)
CCEL Footnote 457 (In-Text, Margin)
... at those whom that madness had enthralled. Thou knowest, O our God, that I had no thought at that time of curing Alypius of that plague. But he took it to himself, and thought that I would not have said it but for his sake. And what any other man would have made a ground of offence against me, this worthy young man took as a reason for being offended at himself, and for loving me more fervently. For Thou hast said it long ago, and written in Thy book, “Rebuke a wise man, and he will love thee.”[Proverbs 9:8] But I had not rebuked him, but Thou, who makest use of all consciously or unconsciously, in that order which Thyself knowest (and that order is right), wroughtest out of my heart and tongue burning coals, by which Thou mightest set on fire and cure ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 341, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
About the Prefigured Change of the Israelitic Kingdom and Priesthood, and About the Things Hannah the Mother of Samuel Prophesied, Personating the Church. (HTML)
CCEL Footnote 996 (In-Text, Margin)
... “hath born seven, and she that hath many children is waxed feeble.” Here all that had been prophesied hath shone forth to those who understood the number seven, which signifies the perfection of the universal Church. For which reason also the Apostle John writes to the seven churches, showing in that way that he writes to the totality of the one Church; and in the Proverbs of Solomon it is said aforetime, prefiguring this, “Wisdom hath builded her house, she hath strengthened her seven pillars.”[Proverbs 9:1] For the city of God was barren in all nations before that child arose whom we see. We also see that the temporal Jerusalem, who had many children, is now waxed feeble. Because, whoever in her were sons of the free woman were her strength; but now, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 358, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of David’s Reign and Merit; And of His Son Solomon, and that Prophecy Relating to Christ Which is Found Either in Those Books Which are Joined to Those Written by Him, or in Those Which are Indubitably His. (HTML)
CCEL Footnote 1119 (In-Text, Margin)
... understood of only Christ and the Church by those who knew that Christ was the Wisdom of God. “Wisdom hath builded her an house, and hath set up seven pillars; she hath sacrificed her victims, she hath mingled her wine in the bowl; she hath also furnished her table. She hath sent her servants summoning to the bowl with excellent proclamation, saying, Who is simple, let him turn aside to me. And to the void of sense she hath said, Come, eat of my bread, and drink of the wine which I have mingled for you.”[Proverbs 9:1-5] Here certainly we perceive that the Wisdom of God, that is, the Word co-eternal with the Father, hath builded Him an house, even a human body in the virgin womb, and hath subjoined the Church to it as members to a head, hath slain the martyrs as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 358, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of David’s Reign and Merit; And of His Son Solomon, and that Prophecy Relating to Christ Which is Found Either in Those Books Which are Joined to Those Written by Him, or in Those Which are Indubitably His. (HTML)
CCEL Footnote 1121 (In-Text, Margin)
... subjoined the Church to it as members to a head, hath slain the martyrs as victims, hath furnished a table with wine and bread, where appears also the priesthood after the order of Melchizedek, and hath called the simple and the void of sense, because, as saith the apostle, “He hath chosen the weak things of this world that He might confound the things which are mighty.” Yet to these weak ones she saith what follows, “Forsake simplicity, that ye may live; and seek prudence, that ye may have life.”[Proverbs 9:6] But to be made partakers of this table is itself to begin to have life. For when he says in another book, which is called Ecclesiastes, “There is no good for a man, except that he should eat and drink,” what can he be more credibly understood to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 566, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book III (HTML)
The Same Word Does Not Always Signify the Same Thing. (HTML)
CCEL Footnote 1888 (In-Text, Margin)
... the place where it is said, “The lion of the tribe of Judah hath prevailed;” and again, stands for the devil where it is written, “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” In the same way the serpent is used in a good sense, “Be wise as serpents;” and again, in a bad sense, “The serpent beguiled Eve through his subtilty.” Bread is used in a good sense, “I am the living bread which came down from heaven;” in a bad, “Bread eaten in secret is pleasant.”[Proverbs 9:17] And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples. There are passages, however, in regard to which it is uncertain in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 184, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
What the Wisdom is of Which We are Here to Treat. Whence the Name of Philosopher Arose. What Has Been Already Said Concerning the Distinction of Knowledge and Wisdom. (HTML)
... the name, that became thenceforth so much the popular name, that no matter how great the learning wherein any one excelled, either in his own opinion or that of others, in things pertaining to wisdom, he was still called nothing more than philosopher. Or was it for this reason that no one, even of such as these, dared to profess himself a wise man,—because they imagined that a wise man was one without sin? But our Scriptures do not say this, which say, “Rebuke a wise man, and he will love thee.”[Proverbs 9:8] For doubtless he who thinks a man ought to be rebuked, judges him to have sin. However, for my part, I dare not profess myself a wise man even in this sense; it is enough for me to assume, what they themselves cannot deny, that to dispute of wisdom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 484, footnote 5 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)
Chapter 12 (HTML)
... and schismatics is not true is everywhere declared in the holy Scriptures, inasmuch as their very prelates are false Christs and false prophets, as the Lord declares by the mouth of Solomon, ‘Whoso trusteth in lies, the same feedeth the winds; he also followeth flying birds. For he deserteth the ways of his own vineyard, and hath strayed from the paths of his own field. For he walketh through pathless and dry places, and a land destined to thirst; and he gathereth fruitless weeds in his hands.’[Proverbs 9:12] And again, ‘Abstain from strange water, and drink not of a strange fountain, that thou mayest live long, and that years may be added to thy life.’ And in the gospel our Lord Jesus Christ spake with His own voice, saying, ‘Except a man be born of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 484, footnote 6 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)
Chapter 12 (HTML)
... as the Lord declares by the mouth of Solomon, ‘Whoso trusteth in lies, the same feedeth the winds; he also followeth flying birds. For he deserteth the ways of his own vineyard, and hath strayed from the paths of his own field. For he walketh through pathless and dry places, and a land destined to thirst; and he gathereth fruitless weeds in his hands.’ And again, ‘Abstain from strange water, and drink not of a strange fountain, that thou mayest live long, and that years may be added to thy life.’[Proverbs 9:18] And in the gospel our Lord Jesus Christ spake with His own voice, saying, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ This is the Spirit which from the beginning ‘moved upon the face of the waters.’ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 485, footnote 3 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)
Chapter 12 (HTML)
... point; but he has in fact said much on behalf of the view of the Catholic Church, which we have undertaken to set forth and maintain. Unless, indeed, we must suppose that he does not "trust in what is false" who trusts in the hope of things temporal, as do all covetous men and robbers, and those "who renounce the world in words but not in deeds," of whom Cyprian yet bears witness that such men not only baptize, but even are baptized within the Church. For they themselves also "follow flying birds,"[Proverbs 9:12] since they do not attain to what they desire. But not only the heretic, but everyone who leads an evil life "deserteth the ways of his own vineyard, and hath strayed from the paths of his own field. And he walketh through pathless and dry places, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 375, 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 XVI. 12, 13 (continued). (HTML)
CCEL Footnote 1580 (In-Text, Margin)
... wickedness; and that honor may be given to Him, and fear and modesty of demeanor assumed by every one, who has either been kept from falling into such evils by His kingly power, or been raised out of them by His uplifting hand. Beware, with fear and prayer, of rushing into that mystery of Solomon’s, where “the woman that is foolish and brazen-faced, and become destitute of bread,” invites the passers-by with the words, “Come and make a pleasant feast on hidden bread, and the sweetness of stolen waters.”[Proverbs 9:13-17] For the woman thus spoken of is the vanity of the impious, who, utterly senseless as they are, fancy that they know something, just as was said of that woman, that she had “become destitute of bread;” who, though destitute of a single loaf, promises ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 499, footnote 1 (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 2333 (In-Text, Margin)
... soul itself is cleansed and fed. This is the Spirit of God, which heretics and all that cut themselves off from the Church, cannot have. And whosoever do not openly cut themselves off, but by iniquity are cut off, and being within, whirl about as chaff and are not grain; these have not this Spirit. This Spirit is denoted by the Lord under the name of water: and we have heard from this epistle, “Believe not every spirit;” and those words of Solomon bear witness, “From strange water keep thee far.”[Proverbs 9:18] What meaneth, “water”? Spirit. Does water always signify spirit? Not always: but in some places it signifies the Spirit, in some places it signifies baptism, in some places signifies peoples, in some places signifies counsel: thus thou findest it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 499, 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 III. 19–IV. 3. (HTML)
CCEL Footnote 2336 (In-Text, Margin)
... water ye have heard the Holy Spirit spoken of, not by an interpretation of ours but by witness of the Gospel, where it saith, “But this said He of the Spirit, which they should receive that should believe on Him.” If then by the name of water is signified the Holy Spirit, and this epistle saith to us, “Believe not every spirit, but prove the spirits, whether they be of God;” let us understand that of this it is said, “From strange water keep thee far, and from a strange fountain drink thou not.”[Proverbs 9:18] What meaneth, “From a strange fountain drink thou not”? A strange spirit believe thou not.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 646, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLI (HTML)
CCEL Footnote 5772 (In-Text, Margin)
7. “The righteous One shall amend me in mercy, and convict me” (ver. 5). Behold the sinner confessing. He desireth to be amended in mercy, rather than praised deceitfully.…“Shall convict me,” but “in mercy:” shall convict, yet hateth not: yea, shall all the more convict, because He hateth not. And why doth he therefore give thanks? Because, “rebuke a wise man, and he will love thee.”[Proverbs 9:8] “The righteous One shall amend me.” Because He persecuteth thee? God forbid. He requireth rather amending himself, who amendeth in hate. Wherefore then doth He amend? “In mercy. And shall convict me.” Wherein? “In mercy. For the oil of a sinner shall not enrich my head.” My head shall not grow by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 191, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily III. On the Power of Man to Resist the Devil. (HTML)
CCEL Footnote 602 (In-Text, Margin)
... himself not towards us if we are wary. For the nature of wickedness is of this kind. It is destructive to those alone who hold to it. Virtue is the contrary. It is not only able to profit those who hold to it, but those nearest at hand too. And in order that thou mayest learn that evil is evil in itself, but good is also good to others, I provide thee with proverbial evidence: “My son” saith he “if thou art become evil, thou shall bear thine evils alone, but if wise, for thyself and thy neighbour.”[Proverbs 9:12]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 180, footnote 7 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Immutable. (HTML)
CCEL Footnote 1157 (In-Text, Margin)
“We assert therefore that when He said above that wisdom built for herself a house,[Proverbs 9:1] he intimates by the phrase the formation of the flesh of the Lord, for the very wisdom made its home in no strange dwelling, but built itself its dwelling of the Virgin’s body.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 311, footnote 10 (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)
... maintain from the Scriptures? If the Saviour be not God, nor Word, nor Son, you shall have leave to say what you will, and so shall the Gentiles, and the present Jews. But if He be Word of the Father and true Son, and God from God, and ‘over all blessed for ever,’ is it not becoming to obliterate and blot out those other phrases and that Arian Thalia, as but a pattern of evil, a store of all irreligion, into which, whoso falls, ‘knoweth not that giants perish with her, and reacheth the depths of Hades[Proverbs 9:18]?’ This they know themselves, and in their craft they conceal it, not having the courage to speak out, but uttering something else. For if they speak, a condemnation will follow; and if they be suspected, proofs from Scripture will be cast at them ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 372, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
... we to understand but that ‘He created’ means nothing contrary to ‘He begat?’ Nor, as forgetting that It is Creator and Framer, or ignorant of the difference between the Creator and the creatures, does It number Itself among the creatures; but It signifies a certain sense, as in proverbs, not ‘plainly,’ but latent; which It inspired the saints to use in prophecy, while soon after It doth Itself give the meaning of ‘He created’ in other but parallel expressions, saying, ‘Wisdom made herself a house[Proverbs 9:1].’ Now it is plain that our body is Wisdom’s house, which It took on Itself to become man; hence consistently does John say, ‘The Word was made flesh;’ and by Solomon Wisdom says of Itself with cautious exactness, not ‘I am a creature,’ but only ‘The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 373, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
... that of proverbs; and accordingly let ‘He created’ be understood, not of His being a creature, but of that human nature which became His, for to this belongs creation. Indeed is it not evidently unfair in you, when David and Paul say ‘He created,’ then indeed not to understand it of the essence and the generation, but the renewal; yet, when the Lord says ‘He created’ to number His essence with the creatures? and again when Scripture says, ‘Wisdom built her an house, she set it upon seven pillars[Proverbs 9:1],’ to understand ‘house’ allegorically, but to take ‘He created’ as it stands, and to fasten on it the idea of creature? and neither His being Framer of all has had any weight with you, nor have you feared His being the sole and proper Offspring of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 375, footnote 7 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
50. Your famous assertion then, that the Son is a creature, is not true, but is your fantasy only; nay Solomon convicts you of having many times slandered him. For he has not called Him creature, but God’s Offspring and Wisdom, saying, ‘God in Wisdom established the earth,’ and ‘Wisdom built her an house[Proverbs 9:1].’ And the very passage in question proves your irreligious spirit; for it is written, ‘The Lord created me a beginning of His ways for His works.’ Therefore if He is before all things, yet says ‘He created me’ (not ‘that I might make the works,’ but) ‘for the works,’ unless ‘He created’ relates to something later than Himself, He will seem ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 446, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
34. Let us then consider Christ in both ways, the divine Word made one in Mary with Him which is from Mary. For in her womb the Word fashioned for Himself His house, as at the beginning He formed Adam from the earth; or rather more divinely, concerning whom Solomon too says openly, knowing that the Word was also called Wisdom, ‘Wisdom builded herself an house[Proverbs 9:1];’ which the Apostle interprets when he says, ‘Which house are we,’ and elsewhere calls us a temple, as far as it is fitting to God to inhabit a temple, of which the image, made of stones, He by Solomon commanded the ancient people to build; whence, on the appearance of the Truth, the image ceased. For when the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 525, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
5. For sin has her own special bread, of her death, and calling to those who are lovers of pleasure and lack understanding, she saith, ‘Touch with delight secret bread, and sweet waters which are stolen[Proverbs 9:17];’ for he who merely touches them knows not that that which is born from the earth perishes with her. For even when the sinner thinks to find pleasure, the end of that food is not pleasant, as the Wisdom of God saith again, ‘Bread of deceit is pleasant to a man; but afterwards his mouth shall be filled with gravel.’ And, ‘Honey droppeth from the lips of a whorish woman, which for a time is sweet ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 525, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
... depart far from God shall perish. And besides, there is the restraint of the prophetic admonition which says, ‘What hast thou to do in the way of Egypt, to drink the waters of Gihon? And what hast thou to do in the way of Asshur, to drink the waters of the rivers?’ And the Wisdom of God which loves mankind forbids these things, crying, ‘But depart quickly, tarry not in the place, neither fix thine eye upon it; for thus thou shalt pass over strange waters, and depart quickly from the strange river[Proverbs 9:18].’ She also calls them to herself, ‘For wisdom hath builded her house, and supported it on seven pillars; she hath killed her sacrifices, and mingled her wine in the goblets, and prepared her table; she hath sent forth her servants, inviting to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 525, footnote 11 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
... strange waters, and depart quickly from the strange river.’ She also calls them to herself, ‘For wisdom hath builded her house, and supported it on seven pillars; she hath killed her sacrifices, and mingled her wine in the goblets, and prepared her table; she hath sent forth her servants, inviting to the goblet with a loud proclamation, and saying, Whoso is foolish, let him turn in to me; and to them that lack understanding she saith, Come, eat of my bread, and drink of the wine I have mingled for you[Proverbs 9:1-5].’ And what hope is there instead of these things? ‘Forsake folly that ye may live, and seek understanding that ye may abide.’ For the bread of Wisdom is living fruit, as the Lord said; ‘I am the living bread which came down from heaven: if any man ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 11 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18. (HTML)
... they drink with their companions, they lead astray and disturb the right mind, and turn away the simple from it. And what does he cry? ‘Wo unto him who causeth his neighbour to drink turbid destruction, and maketh him drunk, that he may look upon his caverns.’ But those who dissemble, and steal away the truth, quench their hearts. Having first drunk of these things, they go on to say those things which the whore saith in the Proverbs, ‘Lay hold with delight on hidden bread, and sweet stolen waters[Proverbs 9:17].’ They lay snares secretly, because they have not the freedom of virtue, nor the boldness of Wisdom, who praises herself in the gates, and employs freedom of speech in the broad ways, preaching on high walls. For this reason, they are bidden to ‘lay ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 367, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4437 (In-Text, Margin)
... run over the remaining points. Now that he may not cry out that both Solomon and others under the law, prophets and holy men, have been dishonoured by us, let us show what this very man with his many wives and concubines thought of marriage. For no one can know better than he who suffered through them, what a wife or woman is. Well then, he says in the Proverbs: “The foolish and bold woman comes to want bread.” What bread? Surely that bread which cometh down from heaven: and he immediately adds[Proverbs 9:18] “The earth-born perish in her house, rush into the depths of hell.” Who are the earth-born that perish in her house? They of course who follow the first Adam, who is of the earth, and not the second, who is from heaven. And again in another place: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 336, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Arrival of the Egyptians. (HTML)
CCEL Footnote 3798 (In-Text, Margin)
... a mere unorganized rabble, rather than a people purified by the Word of God; but having, as is right, rendered to Cæsar the things that are Cæsar’s, ye have offered besides to God the things that are God’s; to the former Custom, to the latter Fear; and after feeding the people with your cargoes, you yourselves have come to be fed by us. For we also distribute corn, and our distribution is perhaps not worth less than yours. Come eat of my Bread and drink of the Wine which I have mingled for you.[Proverbs 9:5] I join with Wisdom in bidding you to my table. For I commend your good feeling, and I hasten to meet your ready mind, because ye came to us as to your own harbour, running to your like; and ye valued the kindred Faith, and thought it monstrous that, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 55, footnote 2 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
In the Beginning God made the Heaven and the Earth. (HTML)
CCEL Footnote 1385 (In-Text, Margin)
The first movement is called beginning. “To do right is the beginning of the good way.” Just actions are truly the first steps towards a happy life. Again, we call “beginning” the essential and first part from which a thing proceeds, such as the foundation of a house, the keel of a vessel; it is in this sense that it is said, “The fear of the Lord is the beginning of wisdom,”[Proverbs 9:10] that is to say that piety is, as it were, the groundwork and foundation of perfection. Art is also the beginning of the works of artists, the skill of Bezaleel began the adornment of the tabernacle. Often even the good which is the final cause is the beginning of actions. Thus the approbation of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 212, footnote 7 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Eupaterius and his daughter. (HTML)
CCEL Footnote 2525 (In-Text, Margin)
... received the distinctive name of Holy. What then is by nature holy, as the Father is by nature holy, and the Son by nature holy, we do not ourselves allow to be separated and severed from the divine and blessed Trinity, nor accept those who rashly reckon it as part of creation. Let this short summary be sufficient for you, my pious friends. From little seeds, with the co-operation of the Holy Ghost, you will reap the fuller crop of piety. “Give instruction to a wise man and he will be yet wiser.”[Proverbs 9:9] I will put off fuller demonstration till we meet. When we do, it will be possible for me to answer objections, to give you fuller proofs from Scripture, and to confirm all the sound rule of faith. For the present pardon my brevity. I should not have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 298, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Optimus the bishop. (HTML)
CCEL Footnote 3157 (In-Text, Margin)
Thus I have investigated this point to the best of my ability, though I have passed by matters therein that might be investigated, for fear of prolonging my observations beyond the limits of my letter. But for your intelligence little seeds are enough. “Give instruction,” it is said, “to a wise man, and he will be yet wiser.”[Proverbs 9:9] “If a skilful man hear a wise word he will commend it, and add unto it.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 42, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi. (HTML)
262. First stands faith, which is a sign of wisdom, as Solomon says, in following his father: “The fear of the Lord is the beginning of wisdom.”[Proverbs 9:10] And the law says: “Thou shalt love the Lord thy God, thou shalt love thy neighbour.” It is a noble thing to do one’s kindnesses and duties towards the whole of the human race. But it is ever most seemly that thou shouldst give to God the most precious thing thou hast, that is, thy mind, for thou hast nothing better than that. When thou hast paid thy debt to thy Creator, then thou mayest labour for men, to show them ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 69, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter II. The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others. (HTML)
14. And let no one seek his own favour or his own praise, but another’s. This we can plainly see declared in the book of Proverbs, where the Holy Spirit says through Solomon: “My son, if thou be wise, be wise for thyself and thy neighbours; but if thou turn out evil, thou alone shalt bear it.”[Proverbs 9:12] The wise man gives counsel to others, as the upright man does, and shares with him in wearing the form of either virtue.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 122, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VI. To those who object that according to the words of Amos the Spirit is created, the answer is made that the word is there understood of the wind, which is often created, which cannot be said of the Holy Spirit, since He is eternal, and cannot be dissolved in death, or by an heretical absorption into the Father. But if they pertinaciously contend that this passage was written of the Holy Spirit, St. Ambrose points out that recourse must be had to a spiritual Interpretation, for Christ by His coming established the thunder, that is, the force of the divine utterances, and by Spirit is signified the human soul as also the flesh assumed by Christ. And since this was created by each Person of the Trinity, it is thence argued that the (HTML)
60. You find, then, that the Father created and the Spirit created; learn, too, that the Son of God also created, when Solomon says: “Wisdom hath made herself a house.”[Proverbs 9:1] How, then, can the Holy Spirit Who created the mystery of the Lord’s Incarnation, which is above all created things, be Himself a creature?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 217, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XV. An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone. (HTML)
... seeing that the Scripture tells us that He was foreordained before the times and ages. The following passage discovers how the words in question present themselves as a true prophecy of the Incarnation: “Wisdom hath built her an house, and set up seven pillars to support it, and she hath slain her victims. She hath mingled her wine in the bowl, and made ready her table, and sent her servants, calling men together with a mighty voice of proclamation, saying: ‘He who is simple, let him turn in to me.’”[Proverbs 9:1] Do we not see, in the Gospel, that all these things were fulfilled after the Incarnation, in that Christ disclosed the mysteries of the Holy Supper, sent forth His apostles, and cried with a loud voice, saying, “If any man thirst, let him come to Me ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 147, footnote 2 (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 XXI. Exposition of St. Paul's Words.--1 Tim. vi. 20. (HTML)
CCEL Footnote 499 (In-Text, Margin)
... not know. For there are but few to whom it is granted to receive the secret of so great a mystery.” Are not these the words of that harlot who, in the proverbs of Solomon, calls to the passengers who go right on their ways, “Whoso is simple let him turn in hither.” And as for them that are void of understanding, she exhorts them saying: “Drink stolen waters, for they are sweet, and eat bread in secret for it is pleasant.” What next? “But he knoweth not that the sons of earth perish in her house.”[Proverbs 9:16-18] Who are those “sons of earth”? Let the apostle explain: “Those who have erred concerning the faith.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 232, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book IV. Of the Institutes of the Renunciants. (HTML)
Chapter XXXIX. Of the way in which we shall mount towards perfection, whereby we may afterwards ascend from the fear of God up to love. (HTML)
“ The beginning” of our salvation and the safeguard of it is, as I said, “the fear of the Lord.”[Proverbs 9:10] For through this those who are trained in the way of perfection can gain a start in conversion as well as purification from vices and security in virtue. And when this has gained an entrance into a man’s heart it produces contempt of all things, and begets a forgetfulness of kinsfolk and an horror of the world itself. But by the contempt for the loss of all possessions humility is gained. And humility is attested by these signs: First ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 501, footnote 6 (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 XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter IX. How valuable to the perfect is the forgetfulness of sin. (HTML)
... himself from contact with her, and if he allows himself to linger the very least in impure talk, even if he refuses his consent to the shameful pleasures, yet he cannot avoid the brand of infamy and scorn in the judgment of all the passers by. So then we also, if by noxious recollections we are led to thoughts of this kind, ought at once to desist from dwelling upon them and to fulfil what we are commanded by Solomon: “But go forth,” says he, “do not linger in her place, nor fix thine eye on her;”[Proverbs 9:18] lest if the angels see us taken up with unclean and foul thoughts, they may not be able to say to us in passing by: “The blessing of the Lord be upon you.” For it is impossible for the soul to continue in good thoughts, when the main part of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 613, footnote 8 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter XVII. That the glory and honour of Christ is not to be ascribed to the Holy Ghost in such a way as to deny that it proceeds from Christ Himself, as if all that excellency, which was in Him, was another's and proceeded from another source. (HTML)
... Spirit created His humanity; we might take it simply, if we could acknowledge that you had not brought it forward in the interests of unbelief. For neither do we deny that the flesh of the Lord was conceived by the Holy Ghost: but we assert that the body was conceived by the co-operation of the Holy Ghost in such a way that we can say that His Humanity was created for Himself by the Son of God, as the Holy Spirit Itself says in holy Scripture, testifying that “Wisdom hath builded for Itself a house.”[Proverbs 9:1] You see then that that which was conceived by the Holy Ghost was built and perfected by the Son of God: not that the work of the Son of God is one thing, and the work of the Holy Ghost another: but that through the unity of the Godhead and glory the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 39, footnote 14 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian commonly called “the Tome.” (HTML)
CCEL Footnote 264 (In-Text, Margin)
... class="sc">God263263 S. Luke i. 35.,” on the supposition that as the conception of the Virgin was a Divine act, the flesh of the conceived did not partake of the conceiver’s nature? But that birth so uniquely wondrous and so wondrously unique, is not to be understood in such wise that the properties of His kind were removed through the novelty of His creation. For though the Holy Spirit imparted fertility to the Virgin, yet a real body was received from her body; and, “Wisdom building her a house[Proverbs 9:1],” “the Word became flesh and dwelt in us,” that is, in that flesh which he took from man and which he quickened with the breath of a higher life.
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 45, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Pulcheria Augusta. (HTML)
CCEL Footnote 320 (In-Text, Margin)
... entertainment, and even partook of the food set before Him. But these appearances were indications of that Man whose reality it was announced by mystic predictions would be assumed from the stock of preceding patriarchs. And the fulfilment of the mystery of our atonement, which was ordained from all eternity, was not assisted by any figures because the Holy Spirit had not yet come upon the Virgin, and the power of the Most High had not over-shadowed her: so that “Wisdom building herself a house[Proverbs 9:1] ” within her undefiled body, “the Word became flesh;” and the form of God and the form of a slave coming together into one person, the Creator of times was born in time; and He Himself through whom all things were made, was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 231, footnote 12 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn III. (HTML)
CCEL Footnote 424 (In-Text, Margin)
... exceeded the world’s needs, for the more it was divided, the more it multiplied exceedingly. With much wine also He filled the waterpots; they drew it out, yet it failed though it was abundant: of the Cup that He gave though the draught was small, very great was its strength, so that there is no stint thereto. A Cup is He that contains all strong wines, and also a Mystery in the midst of which He Himself is! The one Bread that He brake has no bound, and the one Cup that He mingled has no stint![Proverbs 9:5] The Wheat that was sown, on the third day came up and filled the Garner of Life. The spiritual Bread, as the Giver of it, quickens the spiritual spiritually, and he that receives it carnally, receives it rashly to no profit. This Bread of grace let ...