Early Church Fathers Scripture Index : Texts
Ecclesiastes 3:4
There are 4 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 266, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Casulanus (HTML)
CCEL Footnote 1574 (In-Text, Margin)
... good rather than do evil.” If, therefore, we do evil when we break our fast, there is no Lord’s day upon which we live as we should. As to his admission that the apostles did eat upon the seventh day of the week, and his remark upon this, that the time for their fasting had not then come, because of the Lord’s own words, “The days will come when the Bridegroom shall be taken away from them, and then shall the children of the Bridegroom fast;” since there is “a time to rejoice, and a time to mourn,”[Ecclesiastes 3:4] he ought first to have observed, that our Lord was speaking there of fasting in general, but not of fasting upon the seventh day. Again, when he says that by fasting grief is signified, and that by food joy is represented, why does he not reflect ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 69, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. (HTML)
It is clear, even with a moderate insight into the nature of things, that there is nothing by which we can measure the divine and blessed Life. It is not in time, but time flows from it; whereas the creation, starting from a manifest beginning, journeys onward to its proper end through spaces of time; so that it is possible, as Solomon somewhere[Ecclesiastes 3:1-11] says, to detect in it a beginning, an end, and a middle; and mark the sequence of its history by divisions of time. But the supreme and blessed life has no time-extension accompanying its course, and therefore no span nor measure. Created things are confined within the fitting measures, as within a boundary, with due regard ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 252, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcellinus and Anapsychia. (HTML)
CCEL Footnote 3517 (In-Text, Margin)
2. I have long wished to attack the prophecies of Ezekiel and to make good the promises which I have so often given to curious readers. When, however, I began to dictate I was so confounded by the havoc wrought in the West and above all by the sack of Rome that, as the common saying has it, I forgot even my own name. Long did I remain silent knowing that it was a time to weep.[Ecclesiastes 3:4] This year I began again and had written three books of commentary when a sudden incursion of those barbarians of whom your Virgil speaks as the “far-wandering men of Barce” (and to whom may be applied what holy scripture says of Ishmael: “he shall dwell over against all his brethren”) overran the borders of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 508, footnote 1 (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 XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days. (HTML)
Chapter XII. The answer on the nature of things good, bad, and indifferent. (HTML)
... build; a time to weep and a time to laugh; a time to mourn and a time to dance; a time to cast away stones and a time to gather stones; a time to embrace and a time to refrain from embracing; a time to get and a time to lose; a time to keep and a time to send away; a time to scatter and a time to collect; a time to be silent and a time to speak; a time to love and a time to hate; a time for war and a time for peace;” and below: “For there is a time,” it says, “for everything and for every deed.”[Ecclesiastes 3:1-8] None therefore of these things does it lay down as always good, but only when any of them are fittingly done and at the right time, so that these very things which at one time, when done at the right moment, turn out well, if they are ventured on at ...