Early Church Fathers Scripture Index : Texts
Proverbs 29
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 302, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter I.—Preface—The Author’s Object—The Utility of Written Compositions. (HTML)
... Paul, the sons receiving it from the father (but few were like the fathers), came by God’s will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition. “In a man who loves wisdom the father will be glad.”[Proverbs 29:3] Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. “No one ...
Ante-Nicene Fathers, Volume 5, page 396, footnote 3 (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 2957 (In-Text, Margin)
... For who ought more justly to be indignant against the other?—whether he who supports God’s enemies, or he who, in opposition to him who supports God’s enemies, unites with us on behalf of the truth of the Church?—except that it is plain that the ignorant are also excited and angry, because by the want of counsel and discourse they are easily turned to wrath; so that of none more than of you does divine Scripture say, “A wrathful man stirreth up strifes, and a furious man heapeth up sins.”[Proverbs 29:22] For what strifes and dissensions have you stirred up throughout the churches of the whole world! Moreover, how great sin have you heaped up for yourself, when you cut yourself off from so many flocks! For it is yourself that you have cut off. Do not ...
Ante-Nicene Fathers, Volume 7, page 403, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)
CCEL Footnote 2677 (In-Text, Margin)
... which God forbid: and by that means the flock will be destroyed. For the greater number of offenders there are, the greater is the mischief that is done by them: for sin which passes without correction grows worse and worse, and spreads to others; since “a little leaven infects the whole lump,” and one thief spreads the abomination over a whole nation and “dead flies spoil the whole pot of sweet ointment;” and “when a king hearkens to unrighteous counsel, all the servants under him are wicked.”[Proverbs 29:12] So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a man infected with the plague is to be avoided by all men; and a mad dog is dangerous to every one that he touches. If, therefore, we ...
Ante-Nicene Fathers, Volume 7, page 436, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book IV (HTML)
Sec. II.—On Domestic and Social Life (HTML)
CCEL Footnote 2958 (In-Text, Margin)
... extravagant, and continue without punishment from their parents, and so get relaxation before their time, and go astray from that which is good. Wherefore be not afraid to reprove them, and to teach them wisdom with severity. For your corrections will not kill them, but rather preserve them. As Solomon says somewhere in the book of Wisdom: “Chasten thy son, and he will refresh thee; so wilt thou have good hope of him. Thou verily shalt smite him with the rod, and shall deliver his soul from death.”[Proverbs 29:17] And again, says the same Solomon thus, “He that spareth his rod, hateth his son;” and afterwards, “Beat his sides whilst he is an infant, lest he be hardened and disobey thee.” He, therefore, that neglects to admonish and instruct his own son, hates ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 473, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Lying. (HTML)
Section 37 (HTML)
CCEL Footnote 2366 (In-Text, Margin)
37. Likewise, touching that which is written, “A son which receiveth the word shall be far from destruction: but receiving, he receiveth it for himself, and no falsehood proceedeth out of his mouth:”[Proverbs 29:27] some one may say, that what is here set down, “A son which receiveth the word,” is to be taken for no other than the word of God, which is truth. Therefore, “A son receiving the truth shall be far from destruction,” refers to that which is written, “Thou wilt destroy all that speak leasing.” But when it follows, “Receiving he receiveth for himself,” what other doth this insinuate than what the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 496, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Against Lying. (HTML)
Section 33 (HTML)
CCEL Footnote 2453 (In-Text, Margin)
... children; but concerning a citizen of that city which is above and free, our mother, eternal in the heavens. And to our asking it is answered, “No lie is of the truth.” The sons of that city, are sons of the Truth. That city’s sons are they of whom it is written,“In their mouth was found no lie:” son of that city is he of whom is also written, “A son receiving the word shall be far from destruction: but receiving, he hath received that for himself, and nothing false proceedeth out of his mouth.”[Proverbs 29:27] These sons of Jerusalem on high, and of the holy city eternal, if ever, as they be men, a lie of what kind soever doth worm itself into them, they ask humbly for pardon, not therefrom seek moreover glory.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 500, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Against Lying. (HTML)
Section 40 (HTML)
CCEL Footnote 2468 (In-Text, Margin)
... enlightened, so, souls which have already strength to delight in the beauty of chastity are yet not straightway able to consider in her very self that truth whence charity hath her light, insomuch that when it cometh to the doing of somewhat that is adverse to truth, they should so start back in horror as they do start back in horror if aught be proposed to be done that is adverse to chastity. But that son, who, receiving the word shall be far from perdition, and nothing false cometh forth of his mouth,[Proverbs 29:27] accounts it as much debarred from him if, to the succoring of his fellow man he be urged to pass through a lie, as if it were through the deed of lewdness. And the Father heareth and granteth his prayer that he may avail without a lie to succor whom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 641, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 6 (HTML)
CCEL Footnote 2509 (In-Text, Margin)
But, moreover, holy Scripture has both said concerning the former better class, "There is no fear in love; but perfect love casteth out fear;" and also concerning the latter lower class, which furnishes the majority, "A servant will not be corrected by words; for though he understand, he will not answer."[Proverbs 29:19] In saying, "He will not be corrected by words," he did not order him to be left to himself, but implied an admonition as to the means whereby he ought to be corrected; otherwise he would not have said, "He will not be corrected by words," but without any qualification, "He will not be corrected." For in another place he says that not only the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 446, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
He Shows that Ignorance Affords No Such Excuse as Shall Free the Offender from Punishment; But that to Sin with Knowledge is a Graver Thing Than to Sin in Ignorance. (HTML)
CCEL Footnote 2993 (In-Text, Margin)
... of fire to take vengeance on them that know not God.” But yet in order that we may have that knowledge that will prevent our saying, each one of us, “I did not know,” “I did not hear,” “I did not understand;” the human will is summoned, in such words as these: “Wish not to be as the horse or as the mule, which have no understanding;” although it may show itself even worse, of which it is written, “A stubborn servant will not be reproved by words; for even if he understand, yet he will not obey.”[Proverbs 29:19] But when a man says, “I cannot do what I am commanded, because I am mastered by my concupiscence,” he has no longer any excuse to plead from ignorance, nor reason to blame God in his heart, but he recognises and laments his own evil in himself; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 296, footnote 3 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Persecution in Egypt. (HTML)
CCEL Footnote 1746 (In-Text, Margin)
... and had brought up as his intended consort. Moreover he attempted to set aside his wishes, although he boasts to be his heir; for so he writes, in terms which any one possessed of but a small measure of sense would be ashamed of. But when I compare his letters, I find that he does not possess common understanding, but that his mind is solely regulated by the suggestions of others, and that he has no mind of his own at all. Now Solomon says, ‘If a ruler hearken to lies, all his servants are wicked[Proverbs 29:12].’ This man proves by his actions that he is such an unjust one, and that those about him are wicked.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 407, 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 III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... otherwise he who has fallen is no longer in God (because that Holy Spirit and Paraclete which is in God has deserted him), but the sinner shall be in him to whom he has subjected himself, as took place in Saul’s instance; for the Spirit of God departed from him and an evil spirit was afflicting him. God’s enemies hearing this ought to be henceforth abashed, and no longer to feign themselves equal to God. But they neither understand (for ‘the irreligious,’ he saith, ‘does not understand knowledge’[Proverbs 29:7]) nor endure religious words, but find them heavy even to hear.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 220, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2768 (In-Text, Margin)
73. But this speed, in its untrustworthiness and excessive haste, is in danger of being like the seeds which fell upon the rock, and, because they had no depth of earth, sprang up at once, but could not bear even the first heat of the sun; or like the foundation laid upon the sand, which could not even make a slight resistance to the rain and the winds. Woe to thee, O city, whose king is a child, says Solomon. Be not hasty of speech,[Proverbs 29:20] says Solomon again, asserting that hastiness of speech is less serious than heated action. And who, in spite of all this, demands haste rather than security and utility? Who can mould, as clay-figures are modelled in a single day, the defender of the truth, who is to take his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 129, footnote 13 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1970 (In-Text, Margin)
... again prepares for himself a judgment of wrath worse than the former. He, who after the first and second admonition abides in his fault, ought to be brought before the person in authority, if haply after being rebuked by more he may be ashamed. If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican, for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.[Proverbs 29:16] He should be grieved over as a limb cut from the body. The sun ought not to go down upon a brother’s wrath, lest haply night come between brother and brother, and make the charge stand in the day of judgment. A Christian ought not to wait for an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 258, footnote 1 (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 VIII. Of the Spirit of Anger. (HTML)
Chapter I. How our fourth conflict is against the sin of anger, and how many evils this passion produces. (HTML)
... even though we are thought noble and honourable through the privileges of birth, because “an angry man is dishonoured.” Nor again can we secure any ripeness of counsel, even though we appear to be weighty, and endowed with the utmost knowledge; because “an angry man acts without counsel.” Nor can we be free from dangerous disturbances, nor be without sin, even though no sort of disturbances be brought upon us by others; because “a passionate man engenders quarrels, but an angry man digs up sins.”[Proverbs 29:22]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 439, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter IX. How from practical knowledge we must proceed to spiritual. (HTML)
... knowledge. For one who is bound by the chain of this passion, is sure to be also in bondage to other faults, and especially to that of pride: and so if he is baffled by his encounter with practical and ethical knowledge, he will certainly not attain that spiritual knowledge which springs from it. Be then in all things “swift to hear, but slow to speak,” lest there come upon you that which is noted by Solomon: “If thou seest a man who is quick to speak, know that there is more hope of a fool than of him;”[Proverbs 29:20] and do not presume to teach any one in words what you have not already performed in deed. For our Lord taught us by His own example that we ought to keep to this order, as of Him it is said: “what Jesus began to do and to teach.” Take care then that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 444, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter XVII. To whom the method of perfection should be laid open. (HTML)
... experience, and so incur what Solomon, that wisest of men, denounced: “Attach not a wicked man to the pastures of the just, and be not led astray by the fulness of the belly,” for “delicacies are not good for a fool, nor is there room for wisdom where sense is wanting: for folly is the more led on, because a stubborn servant is not improved by words, for even though he understands, he will not obey.” And “Do not say anything in the ears of an imprudent man, lest haply he mock at thy wise speeches.”[Proverbs 29:19] And “give not that which is holy to dogs, neither cast ye your pearls before swine, lest haply they trample them under foot and turn again and rend you.” It is right then to hide the mysteries of spiritual meanings from men of this sort, that you ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 459, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XVI. The First Conference of Abbot Joseph. On Friendship. (HTML)
Chapter XXVII. How anger should be repressed. (HTML)
We ought then to restrain every movement of anger and moderate it under the direction of discretion, that we may not by blind rage be hurried into that which is condemned by Solomon: “The wicked man expends all his anger, but the wise man dispenses it bit by bit,”[Proverbs 29:11] i.e., a fool is inflamed by the passion of his anger to avenge himself; but a wise man, by the ripeness of his counsel and moderation little by little diminishes it, and gets rid of it. Something of the same kind too is this which is said by the Apostle: “Not avenging yourselves, dearly beloved: but give place to wrath,” i.e., do not under the ...