He knows accurately the declaration, “Unless ye hate father and mother, and besides your own life, and unless ye bear the sign [of the cross].”[Luke 14:26-27] For he hates the inordinate affections of the flesh, which possess the powerful spell of pleasure; and entertains a noble contempt for all that belongs to the creation and nutriment of the flesh. He also withstands the corporeal soul, putting a bridle-bit on the restive irrational spirit: “For the flesh lusteth against the Spirit.” And “to bear the sign of [the cross]” is to bear about death, by taking farewell of all ...

Ante-Nicene Fathers, Volume 2, page 597, footnote 5 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

Who is the Rich Man that shall be saved? (HTML)

CCEL Footnote 3865 (In-Text, Margin)

XXII. “And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel’s, shall receive an hundredfold.” But let neither this trouble you, nor the still harder saying delivered in another place in the words, “Whoso hateth not father, and mother, and children, and his own life besides, cannot be My disciple.”[Luke 14:26] For the God of peace, who also exhorts to love enemies, does not introduce hatred and dissolution from those that are dearest. But if we are to love our enemies, it is in accordance with right reason that, ascending from them, we should love also those nearest in kindred. Or if we are to hate our ...

Ante-Nicene Fathers, Volume 3, page 68, footnote 6 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

On Idolatry. (HTML)

Further Answers to the Plea, How Am I to Live? (HTML)

CCEL Footnote 240 (In-Text, Margin)

In vain do we flatter ourselves as to the necessities of human maintenance, if—after faith sealed —we say, “I have no means to live?” For here I will now answer more fully that abrupt proposition. It is advanced too late. For after the similitude of that most prudent builder,[Luke 14:28-30] who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before. But even now you have the Lord’s sayings, as examples taking away from you all excuse. For what is it you say? “I shall be in need.” But the Lord calls the needy ...

Ante-Nicene Fathers, Volume 3, page 68, footnote 13 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

On Idolatry. (HTML)

Further Answers to the Plea, How Am I to Live? (HTML)

CCEL Footnote 247 (In-Text, Margin)

... “happy.” “I shall have no food.” But “think not,” says He, “about food;” and as an example of clothing we have the lilies. “My work was my subsistence.” Nay, but “all things are to be sold, and divided to the needy.” “But provision must be made for children and posterity.” “None, putting his hand on the plough, and looking back, is fit” for work. “But I was under contract.” “None can serve two lords.” If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord:”[Luke 14:27] your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God’s sake. Do you hesitate about arts, and ...

Ante-Nicene Fathers, Volume 3, page 68, footnote 14 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

On Idolatry. (HTML)

Further Answers to the Plea, How Am I to Live? (HTML)

CCEL Footnote 248 (In-Text, Margin)

Ante-Nicene Fathers, Volume 3, page 644, footnote 3 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Scorpiace. (HTML)

Chapter XI. (HTML)

CCEL Footnote 8286 (In-Text, Margin)

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. “He,” says Jesus, “who will value his own life also more than me, is not worthy of me,”[Luke 14:26] —that is, he who will rather live by denying, than die by confessing, me; and “he who findeth his life shall lose it; but he who loseth it for my sake shall find it.” Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also ...

Ante-Nicene Fathers, Volume 3, page 684, footnote 10 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

The Seventh or Final Clause. (HTML)

CCEL Footnote 8819 (In-Text, Margin)

... tempts; but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.[Luke 14:26] He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, “Pray that ye be not tempted;” yet they were tempted, (as they showed) ...

Ante-Nicene Fathers, Volume 4, page 313, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book III (HTML)

Chapter I. translated from the Greek: On the Freedom of the Will, With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. (HTML)

CCEL Footnote 2445 (In-Text, Margin)

... receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. “For every one that exalteth himself shall be abased,” and “every one that humbleth himself shall be exalted.”[Luke 14:11] And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that “no flesh should glory in the presence of God;” and they have been revealed to babes, to those who after childhood ...

Ante-Nicene Fathers, Volume 4, page 667, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VIII (HTML)

Chapter LXX (HTML)

CCEL Footnote 4970 (In-Text, Margin)

... their enemies; or rather, they will not war at all, being guarded by that divine power which promised to save five entire cities for the sake of fifty just persons. For men of God are assuredly the salt of the earth: they preserve the order of the world; and society is held together as long as the salt is uncorrupted: for “if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear”[Luke 14:34-35] the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in ...

Ante-Nicene Fathers, Volume 5, page 283, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

To the Presbyters and Deacons. (HTML)

CCEL Footnote 2150 (In-Text, Margin)

3. These several matters, I pray you, suggest to our brethren. And as “he who humbleth himself shall be exalted,”[Luke 14:11] now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and ...

Ante-Nicene Fathers, Volume 5, page 452, footnote 9 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On the Lord's Prayer. (HTML)

CCEL Footnote 3350 (In-Text, Margin)

19. But it may also be thus understood, that we who have renounced the world, and have cast away its riches and pomps in the faith of spiritual grace, should only ask for ourselves food and support, since the Lord instructs us, and says, “Whosoever forsaketh not all that he hath, cannot be my disciple.”[Luke 14:33] But he who has begun to be Christ’s disciple, renouncing all things according to the word of his Master, ought to ask for his daily food, and not to extend the desires of his petition to a long period, as the Lord again prescribes, and says, “Take no thought for the morrow, for the morrow itself shall take thought for itself. Sufficient for the ...

Ante-Nicene Fathers, Volume 5, page 500, footnote 13 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Exhortation to Martyrdom, Addressed to Fortunatus. (HTML)

That those who are snatched from the jaws of the devil, and delivered from the snares of this world, ought not again to return to the world, lest they should lose the advantage of their withdrawal therefrom. (HTML)

CCEL Footnote 3744 (In-Text, Margin)

... that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: “No man looking back, and putting his hand to the plough, is fit for the kingdom of God.” And again: “And let him that is in the field not return back. Remember Lot’s wife.” And lest any one should be retarded by any covetousness of wealth or attraction of his own people from following Christ, He adds, and says: “He that forsaketh not all that he hath, cannot be my disciple.”[Luke 14:33]

Ante-Nicene Fathers, Volume 5, page 532, footnote 15 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

Of the benefit of good works and mercy. (HTML)CCEL Footnote 4182 (In-Text, Margin)

... bowels from him, how dwelleth the love of God in him?” Of this same thing in the Gospel according to Luke: “When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou shalt be recompensed in the resurrection of the just.”[Luke 14:12-14]

Ante-Nicene Fathers, Volume 5, page 534, footnote 4 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

That humility and quietness are to be maintained in all things. (HTML)CCEL Footnote 4207 (In-Text, Margin)

... things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?” On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.” Also in the same place: “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.”[Luke 14:11] Of this same thing to the Romans: “Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee.” Of this same thing in the thirty-third Psalm: “And He shall save the lowly in spirit.” Also to the ...

Ante-Nicene Fathers, Volume 5, page 536, footnote 4 (Image)

... very name was significant of the peace which was in his days, for Solomon means peaceful; and so he was at liberty to build the famous temple of God. About the time of Ezra, also, when “truth conquers wine and the hostile king and women,” the temple of God is restored again. All this is said by way of apology to you, reverend Ambrosius. It is at your sacred encouragement that I have made up my mind to build up in writing the tower of the Gospel; and I have therefore sate down to count the cost,[Luke 14:28] if I have sufficient to finish it, lest I should be mocked by the beholders, because I laid the foundation but was not able to finish the work. The result of my counting, it is true, has been that I do not possess what is required to finish it; yet ...

Ante-Nicene Fathers, Volume 9, page 489, footnote 4 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XIII. (HTML)

The Eye or Hand Allegorized. (HTML)

CCEL Footnote 5973 (In-Text, Margin)

... father or mother who wishes us to do that which is contrary to piety, and a son or daughter who, as far as in them lies, would have us revolt from the church of Christ and the love of Him. But even if the wife of our bosom, or a friend who is kindred in soul, become stumbling-blocks to us, let us not spare them, but let us cut them out from ourselves, and cast them outside of our soul, as not being truly our kindred but enemies of our salvation; for “whosoever hates not his father, and mother,”[Luke 14:26] and the others subjoined, when it is the fitting season to hate them as enemies and assailants, that he may be able to win Christ, this man is not worthy of the Son of God. And in respect of these we may say, that from a critical position any lame ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 123, footnote 3 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)

Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him. (HTML)

CCEL Footnote 658 (In-Text, Margin)

... rolled along, he raged awhile, discerned and resolved on a better course, and now, having become Thine, he said to his friend, “Now have I broken loose from those hopes of ours, and am determined to serve God; and this, from this hour, in this place, I enter upon. If thou art reluctant to imitate me, hinder me not.” The other replied that he would cleave to him, to share in so great a reward and so great a service. Thus both of them, being now Thine, were building a tower at the necessary cost,[Luke 14:26-35] —of forsaking all that they had and following Thee. Then Pontitianus, and he that had walked with him through other parts of the garden, came in search of them to the same place, and having found them, reminded them to return as the day had ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 130, footnote 5 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)

He Retires to the Villa of His Friend Verecundus, Who Was Not Yet a Christian, and Refers to His Conversion and Death, as Well as that of Nebridius. (HTML)

CCEL Footnote 703 (In-Text, Margin)

... our fellowship. For he was not yet a Christian, though his wife was one of the faithful; and yet hereby, being more firmly enchained than by anything else, was he held back from that journey which we had commenced. Nor, he declared, did he wish to be a Christian on any other terms than those that were impossible. However, he invited us most courteously to make use of his country house so long as we should stay there. Thou, O Lord, wilt “recompense” him for this “at the resurrection of the just,”[Luke 14:14] seeing that Thou hast already given him “the lot of the righteous.” For although, when we were absent at Rome, he, being overtaken with bodily sickness, and therein being made a Christian, and one of the faithful, departed this life, yet hadst Thou ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 642, footnote 3 (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 2519 (In-Text, Margin)

... we may interpret without absurdity the declaration of the blessed Apostle Paul, when he says, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled." Whence also the Lord Himself bids the guests in the first instance to be invited to His great supper, and afterwards compelled; for on His servants making answer to Him, "Lord, it is done as Thou hast commanded, and yet there is room," He said to them, "Go out into the highways and hedges, and compel them to come in."[Luke 14:22-23] In those, therefore, who were first brought in with gentleness, the former obedience is fulfilled; but in those who were compelled, the disobedience is avenged. For what else is the meaning of "Compel them to come in," after it had previously said, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 17, footnote 9 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)

Chapter XV (HTML)

CCEL Footnote 133 (In-Text, Margin)

40. But it is rather that statement which the Lord Himself makes in another passage which is wont to disturb the minds of the little ones, who nevertheless earnestly desire to live now according to the precepts of Christ: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”[Luke 14:26] For it may seem a contradiction to the less intelligent, that here He forbids the putting away of a wife saving for the cause of fornication, but that elsewhere He affirms that no one can be a disciple of His who does not hate his wife. But if He were speaking with reference to sexual intercourse, He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 18, footnote 5 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)

Chapter XV (HTML)

CCEL Footnote 139 (In-Text, Margin)

... of temporal relationship, and loves the hope of everlasting blessedness. For we hate, without doubt, that respecting which we wish at least, that at some time hereafter it should not exist; as, for instance, this same life of ours in the present world, which if we were not to hate as being temporal, we would not long for the future life, which is not conditioned by time. For as a substitute for this life the soul is put, respecting which it is said in that passage, “If a man hate not his own soul[Luke 14:26] also, he cannot be my disciple.” For that corruptible meat is necessary for this life, of which the Lord Himself says, “Is not the soul more than meat?” i.e. this life to which meat is necessary. And when He says that He would lay down His ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 164, footnote 6 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Marriage of the King’s Son, to Which the Multitudes Were Invited; And of the Order in Which Matthew Introduces that Section as Compared with Luke, Who Gives Us a Somewhat Similar Narrative in Another Connection. (HTML)

CCEL Footnote 1164 (In-Text, Margin)

... a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come;” and so on, down to the words, “For many are called, but few are chosen.” This parable concerning the guests who were invited to the wedding is related only by Matthew. Luke also records something which resembles it. But that is really a different passage, as the order itself sufficiently indicates, although there is some similarity between the two.[Luke 14:16-24] The matters introduced, however, by Matthew immediately after the parable concerning the vineyard, and the killing of the son of the head of the house,—namely, the Jews’ perception that this whole discourse was directed against them, and their ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 266, footnote 4 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)

CCEL Footnote 1884 (In-Text, Margin)

... Gospel. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The kingdom of heaven shall be thine hereafter; be poor in spirit now. Wouldest thou that the kingdom of heaven should be thine hereafter? Look well to thyself whose thou art now. Be poor in spirit. You ask me, perhaps, “What is to be poor in spirit?” No one who is puffed up is poor in spirit; therefore he that is lowly is poor in spirit. The kingdom of heaven is exalted; but “he who humbleth himself shall be exalted.”[Luke 14:11]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 359, footnote 1 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xviii. 15, ‘If thy brother sin against thee, go, shew him his fault between thee and him alone;’ and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace. (HTML)

CCEL Footnote 2739 (In-Text, Margin)

6. But men are easy and ready enough to inflict injuries, and hard to seek for reconciliation. Ask pardon, says one, of him whom thou hast offended, of him whom thou hast injured. He answers, “I will not so humble myself.” But now if thou despise thy brother, at least give ear to thy God. “He that humbleth himself shall be exalted.”[Luke 14:11] Wilt thou refuse to humble thyself, who hast already fallen? Great is the difference between one who humbleth himself, and one who lieth on the ground. Already dost thou lie on the ground, and wilt thou then not humble thyself? Thou mightest well say, I will not descend; if thou hadst first been unwilling to fall.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 447, footnote 2 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)

CCEL Footnote 3474 (In-Text, Margin)

... ear, and upon which by the Lord’s help I would deliver some observations. In the Apostolic lesson thanks are rendered unto the Lord for the faith of the Gentiles, of course, because it was His work. In the Psalm we have said, “O God of hosts, turn us, and show us Thy Face, and we shall be saved.” In the Gospel we have been called to a supper; yea, rather others have been called, we not called, but led; not only led, but even forced. For so have we heard, that “a certain Man made a great supper.”[Luke 14:16] Who is this Man, but “the Mediator between God and men, the Man Christ Jesus”? He sent that those who had been invited might come, for the hour was now come, that they should come. Who are they who had been invited, but those who had been called by ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 447, footnote 5 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)

CCEL Footnote 3477 (In-Text, Margin)

2. They who would not come made excuses. And how did they excuse themselves? There were three excuses: “One said, I have bought a farm, and I go to see it; have me excused. Another said, I have bought five pairs of oxen, and I go to prove them; I pray thee have me excused. A third said, I have married a wife, have me excused; I cannot come.”[Luke 14:18-20] Do we suppose that these are not the excuses, which hinder all men, who decline to come to this supper? Let us look into them, discuss, find them out; but only that we may beware. In the purchase of the farm, the spirit of domination is marked out; therefore pride is rebuked. For men are delighted to have a farm, to hold, to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 448, footnote 6 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)

CCEL Footnote 3483 (In-Text, Margin)

5. But whence arose an occasion, so to say, to the Lord, to speak of this supper? One of them that sat at meat with Him (for He was at a feast, whither He had been invited), had said, “Blessed are they who eat bread in the kingdom of God.”[Luke 14:15] He sighed as though after distant things, and the Bread Himself was sitting down before him. Who is the Bread of the kingdom of God, but He who saith, “I am the Living Bread which came down from heaven”? Do not get thy mouth ready, but thine heart. On this occasion it was that the parable of this supper was set forth. Lo, we believe in Christ, we receive Him with faith. In ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 449, footnote 9 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)

CCEL Footnote 3497 (In-Text, Margin)

... Let the blind come who may say, “Enlighten mine eyes, that I may never sleep in death.” Such as these came at the hour, when those who had been first invited, had been rejected for their own excuses: they came at the hour, they entered in from the streets and lanes of the city. And the servant “who had been sent,” brought answer, “Lord, it is done as Thou hast commanded, and yet there is room.” “Go out,” saith He, “into the highways and hedges, and compel those whom thou shalt find to come in.”[Luke 14:22-23] Whom thou shalt find wait not till they choose to come, compel them to come in. I have prepared a great supper, a great house, I cannot suffer any place to be vacant in it. The Gentiles came from the streets and lanes: let the heretics come from the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 521, footnote 9 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

The tenth chapter of the Gospel of John. Of the shepherd, and the hireling, and the thief. (HTML)

CCEL Footnote 4114 (In-Text, Margin)

... Christ, because they are not humble. Because they are proud, they go up. What is, “they go up”? They are lifted up. Whereby do they go up? By another way: whence they wish to be named from their way. They who are not in unity are of another way, and by this way they go up, that is, are lifted up, and wish to spoil the sheep. Now mark how they go up. “It is we,” they say, “who sanctify, we justify, we make righteous.” See whither they have got up. “But he that exalteth himself, shall be abased.”[Luke 14:11] Our Lord God is able to abase them. Now the wolf is the devil, he lieth in wait to deceive, and they that follow him; for it is said that “they are clothed indeed with the skins of sheep, but inwardly they are ravening wolves.” If the hireling ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 28, footnote 2 (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 I. 19–33. (HTML)

CCEL Footnote 83 (In-Text, Margin)

... but there standeth One among you whom ye know not.” For, very truly, He was not seen, being humble, and therefore was the lamp lighted. Observe how John gives place, who might have been accounted other than he was. “He it is who cometh after me, who is made before me” (that is, as we have already said, is “preferred before me”), whose shoe’s latchet I am not worthy to unloose.” How greatly did he humble himself! And therefore he was greatly lifted up; for he that humbleth himself shall be exalted.[Luke 14:11] Hence, holy brethren, you ought to note that if John so humbled himself as to say, “I am not worthy to unloose His shoe-latchet,” what need they have to be humbled who say, “We baptize; what we give is ours, and what is ours is holy.” He said, Not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 325, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXI (HTML)

CCEL Footnote 3155 (In-Text, Margin)

... admonition, not desertion. Lastly, giving thanks, he saith what? “And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back.” But when before? What is this “again”? Thou hast fallen from a high place, O man, disobedient slave, O thou proud against thy Lord, thou hast fallen. There hast come to pass in thee, “every one that exalteth himself shall be humbled:” may there come to pass in thee, “every one that humbleth himself shall be exalted.”[Luke 14:11] Return thou from the deep. I return, he saith, I return, I acknowledge; “O God, who is like unto Thee? How great troubles hast Thou shown to me, many and evil! and being turned Thou hast made me alive, and from the bottomless places of the earth ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 397, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIII (HTML)

CCEL Footnote 3852 (In-Text, Margin)

... to break forth into free utterance, but quite irrational, so that it should rather be called a “sound,” than speech or discourse. They will not, therefore, then begin to hate, but “they that hate Thee” will then “lift up the head.” And not “heads,” but “head;” since they are to come even to that point, that they shall have that head, which “is lifted up above all that is called God, and that is worshipped;” so that in him especially is to be fulfilled, “He that exalteth himself shall be abased;”[Luke 14:11] and when He to whom it is said, “Keep not silence, nor grow mild, O God,” shall “slay him with the breath of His mouth, and shall destroy with the brightness of His coming.” “Upon Thy people they have malignantly taken counsel” (ver. 3). Or, as ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 404, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIV (HTML)

CCEL Footnote 3907 (In-Text, Margin)

... this verse had been in their heart, would they not cast away honours, and run to the valley of weeping, and hence find in their heart the way of ascent, and hence go from virtues to virtue, placing their hope in Christ, not in some man or another? A good word is this, a word to rejoice in, a word to be chosen. He himself chose to be cast away in the house of the Lord; but He who invited him to the feast, when he chose a lower place calleth him to a higher one, and saith unto him, “Go up higher.”[Luke 14:10] Yet he chose not but to be in the house of the Lord, in any part of it, so that he were not outside the threshold.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 568, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Zain. (HTML)

CCEL Footnote 5201 (In-Text, Margin)

51. “The same is my comfort in my humiliation” (ver. 50). Namely, that hope which is given to the humble, as the Scripture saith: “God resisteth the proud, but giveth grace unto the humble.” Whence also our Lord Himself saith with His own lips, “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”[Luke 14:11] We well understand here that humiliation also, not whereby each man humbleth himself by confessing his sins, and by not arrogating righteousness to himself; but when each man is humbled by some tribulation or mortification which his pride deserved; or when he is exercised and proved by endurance; whence a little after this ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 585, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Resch. (HTML)

CCEL Footnote 5356 (In-Text, Margin)

151. Let no man, set in Christ’s body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaketh: “O consider my humiliation, and deliver me: for I forget not Thy law” (ver. 153). In this place we cannot understand any law of God so suitably, as that whereby it is immutably determined that “every one that exalteth himself, shall be abased; and every one that humbleth himself; shall be exalted.”[Luke 14:11]

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 64, footnote 1 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Treatise Concerning the Christian Priesthood. (HTML)

Book IV (HTML)

CCEL Footnote 143 (In-Text, Margin)

... have declined the solicitation of others; or, when no one called thee, wast thou weak and incapable, but when those were found ready to offer thee this dignity, didst thou suddenly become competent? What ludicrous nonsense! worthy of the extremest punishment. For this reason also the Lord counsels the man who wishes to build a tower, not to lay the foundation before he has taken his own ability to build into account, lest he should give the passers by innumerable opportunities of mocking at him.[Luke 14:28-29] But in his case the penalty only consists in becoming a laughing-stock; while in that before us the punishment is that of fire unquenchable, and of an undying worm, gnashing of teeth, outer darkness, and being cut asunder, and having a portion with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 8, footnote 1 (Image)

Chrysostom: Homilies on First and Second Corinthians

Homilies on First Corinthians. (HTML)

Homily II (HTML)

CCEL Footnote 12 (In-Text, Margin)

[9.] But some man will say, “He ought to bring men in, even against their will.” Away with this. He doth not use violence, nor compel;[Luke 14:23] for who that bids to honors, and crowns, and banquets, and festivals, drags people, unwilling and bound? No one. For this is the part of one inflicting an insult. Unto hell He sends men against their will, but unto the kingdom He calls willing minds. To the fire He brings men bound and bewailing themselves: to the endless state of blessings not so. Else it is a reproach to the very blessings themselves, if their nature be not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 144, footnote 1 (Image)

Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)

Homilies on Ephesians. (HTML)

Ephesians 5:22-24 (HTML)

CCEL Footnote 420 (In-Text, Margin)

... Lord,” how saith He that they must depart from them for the Lord’s sake? Yet their duty indeed it is, their bounden duty. But the word “as” is not necessarily and universally expressive of exact equality. He either means this, “‘as’ knowing that ye are servants to the Lord”; (which, by the way, is what he says elsewhere, that, even though they do it not for the husband’s sake, yet must they primarily for the Lord’s sake;) or else he means, “when thou obeyest thy husband, do so as serving the Lord.”[Luke 14:26] For if he who resisteth these external authorities, those of governments, I mean, “withstandeth the ordinance of God” (Rom. xiii. 2.), much more does she who submits not herself to her husband. Such was God’s will from the beginning.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 523, 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 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)

CCEL Footnote 4127 (In-Text, Margin)

... so that having borne witness to these things, and thus having kept the feast, we may be able to enter into the joy of Christ in the kingdom of heaven. But as Israel, when going up to Jerusalem, was first purified in the wilderness, being trained to forget the customs of Egypt, the Word by this typifying to us the holy fast of forty days, let us first be purified and freed from defilement, so that when we depart hence, having been careful of fasting, we may be able to ascend to the upper chamber[Luke 14:15] with the Lord, to sup with Him; and may be partakers of the joy which is in heaven. In no other manner is it possible to go up to Jerusalem, and to eat the Passover, except by observing the fast of forty days.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 15, footnote 16 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 204 (In-Text, Margin)

... act. Lust involves profanation, or else men may defile with common harlots those members of Christ which should be “a living sacrifice acceptable to God.” Fraud is idolatry, or else they are worthy of imitation who, in the Acts of the Apostles, sold their inheritance, and because they kept back part of the price, perished by an instant doom. Consider well, my brother; nothing is yours to keep. “Whosoever he be of you,” the Lord says, “that forsaketh not all that he hath, he cannot be my disciple.”[Luke 14:33] Why are you such a half-hearted Christian?

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 17, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 237 (In-Text, Margin)

... ecclesiastical rank that makes a man a Christian. The centurion Cornelius was still a heathen when he was cleansed by the gift of the Holy Spirit. Daniel was but a child when he judged the elders. Amos was stripping mulberry bushes when, in a moment, he was made a prophet. David was only a shepherd when he was chosen to be king. And the least of His disciples was the one whom Jesus loved the most. My brother, sit down in the lower room, that when one less honorable comes you may be bidden to go up higher.[Luke 14:10] Upon whom does the Lord rest but upon him that is lowly and of a contrite spirit, and that trembleth at His word? To whom God has committed much, of him He will ask the more. “Mighty men shall be mightily tormented.” No man need pride himself in the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 17, footnote 18 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 245 (In-Text, Margin)

... mightily tormented.” No man need pride himself in the day of judgment on merely physical chastity, for then shall men give account for every idle word, and the reviling of a brother shall be counted as the sin of murder. Paul and Peter now reign with Christ, and it is not easy to take the place of the one or to hold the office of the other. There may come an angel to rend the veil of your temple, and to remove your candlestick out of its place. If you intend to build the tower, first count the cost.[Luke 14:28] Salt that has lost its savor is good for nothing but to be cast out and to be trodden under foot of swine. If a monk fall, a priest shall intercede for him; but who shall intercede for a fallen priest?

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 49, footnote 3 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 785 (In-Text, Margin)

... offended at us? Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father. The publican stood up from the receipt of custom and followed the Saviour once for all. And when a disciple wished to return home, that he might take leave of his kinsfolk, the Master’s voice refused consent. A son was even forbidden to bury his father, as if to show that it is sometimes a religious duty to be undutiful for the Lord’s sake.[Luke 14:26] With us it is different. We are held to be monks if we refuse to dress in silk. We are called sour and severe if we keep sober and refrain from excessive laughter. The mob salutes us as Greeks and impostors if our tunics are fresh and clean. They ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 119, footnote 3 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1734 (In-Text, Margin)

1. “A good man out of the good treasure of the heart bringeth forth good things,” and “every tree is known by his fruit.” You measure me by the scale of your own virtues and because of your own greatness magnify my littleness. You take the lowest room at the banquet that the goodman of the house may bid you to go up higher.[Luke 14:10] For what is there in me or what qualities do I possess that I should merit praise from a man of learning? that I, small and lowly as I am, should be eulogized by lips which have pleaded on behalf of our most religious sovereign? Do not, my dearest brother, estimate my worth by the number of my years. Gray hairs are not wisdom; it is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 137, footnote 2 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pammachius. (HTML)

CCEL Footnote 1944 (In-Text, Margin)

... at them. A finely strung mind is more readily overcome by contumely than by terror. And men whom no tortures can overawe are sometimes prevailed over by the fear of shame. Surely it is no small thing for a man of birth, eloquence, and wealth to avoid the company of the powerful in the streets, to mingle with the crowd, to cleave to the poor, to associate on equal terms with the untaught, to cease to be a leader and to become one of the people. The more he humbles himself, the more he is exalted.[Luke 14:11]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 140, footnote 1 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pammachius. (HTML)

CCEL Footnote 1995 (In-Text, Margin)

14. I for my part am building in this province a monastery and a hospice close by; so that, if Joseph and Mary chance to come to Bethlehem, they may not fail to find shelter and welcome. Indeed, the number of monks who flock here from all quarters of the world is so overwhelming that I can neither desist from my enterprise nor bear so great a burthen. The warning of the gospel has been all but fulfilled in me, for I did not sufficiently count the cost of the tower I was about to build;[Luke 14:28] accordingly I have been constrained to send my brother Paulinian to Italy to sell some ruinous villas which have escaped the hands of the barbarians, and also the property inherited from our common parents. For I am loth, now that I have begun it, to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 217, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To a Mother and Daughter Living in Gaul. (HTML)

CCEL Footnote 3064 (In-Text, Margin)

... God but also “in the sight of all men.” If any one carps at you for being a Christian and a virgin, mind it not; you have left your mother it may be said to live in a monastery among virgins, but censure on this score is your glory. When men blame a maid of God not for self-indulgence but only for insensibility to affection, what they condemn as callous disregard of a parent is really a lively devotion towards God. For you prefer to your mother Him whom you are bidden to prefer to your own soul.[Luke 14:26] And if the day ever comes that she also shall so prefer Him, she will find in you not a daughter only but a sister as well.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 244, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3404 (In-Text, Margin)

... salvation to many and, while the apostles were away buying food, refreshed the Saviour’s hunger and relieved His weariness. Was ever man wiser than Solomon? Yet love for women made even him foolish. Salt is good, and every offering must be sprinkled with it. Wherefore also the apostle has given commandment: “let your speech be alway with grace, seasoned with salt.” But “if the salt have lost his savour,” it is cast out. And so utterly does it lose its value that it is not even fit for the dunghill,[Luke 14:35] whence believers fetch manure to enrich the barren soil of their souls.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 255, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Principia. (HTML)

CCEL Footnote 3545 (In-Text, Margin)

6. Marcella then lived the ascetic life for many years, and found herself old before she bethought herself that she had once been young. She often quoted with approval Plato’s saying that philosophy consists in meditating on death. A truth which our own apostle indorses when he says: “for your salvation I die daily.” Indeed according to the old copies our Lord himself says: “whosoever doth not bear His cross daily and come after me cannot be my disciple.”[Luke 14:27] Ages before, the Holy Spirit had said by the prophet: “for thy sake are we killed all the day long: we are counted as sheep for the slaughter.” Many generations afterwards the words were spoken: “remember the end and thou shalt never do amiss,” as well as that precept ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 287, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Exuperantius. (HTML)

CCEL Footnote 3921 (In-Text, Margin)

... profession, since you are all but on the housetop of which the Saviour speaks; you ought not to come down to take your clothes, you ought not to look behind you, you ought not having put your hand to the plough, then to let it go. Rather, if you can, imitate Joseph and leave your garment in the hand of your Egyptian mistress, that naked you may follow your Lord and Saviour. For in the gospel He says: “Whosoever doth not leave all that he hath and bear his cross and come after me cannot be my disciple.”[Luke 14:26-27] Cast from you the burthen of the things of this world, and seek not those riches which in the gospel are compared to the humps of camels. Naked and unencumbered fly up to heaven; masses of gold will but impede the wings of your virtue. I do not ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 304, footnote 1 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

The Life of S. Hilarion. (HTML)

CCEL Footnote 4019 (In-Text, Margin)

... Said he: “Antony is reaping the reward of victory like a hero who has proved his bravery. I have not entered on the soldier’s career.” He therefore returned with certain monks to his country, and, his parents being now dead, gave part of his property to his brothers, part to the poor, keeping nothing at all for himself, for he remembered with awe the passage in the Acts of the Apostles and dreaded the example and the punishment of Ananias and Sapphira; above all he was mindful of the Lord’s words,[Luke 14:33] “whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.” At this time he was about fifteen years old. Accordingly, stripped bare and armed with the weapons of Christ, he entered the wilderness which stretches to the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 409, footnote 6 (Image)

CCEL Footnote 551 (In-Text, Margin)

126. But what advantage is it to thee to show favour to a rich man? Is it that he is more ready to repay one who loves him? For we generally show favour to those from whom we expect to receive a return of favour. But we ought to think far more of the weak and helpless, because we hope to receive, on behalf of him who has it not, a recompense from the Lord Jesus, Who in the likeness of a marriage feast[Luke 14:12-13] has given us a general representation of virtue. By this He bids us confer benefits rather on those who cannot give them to us in return, teaching us to bid to our feasts and meals, not those who are rich, but those that are poor. For the rich seem to be asked that they may prepare a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 187, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Decease of His Brother Satyrus. (HTML)

Book II. On the Belief in the Resurrection. (HTML)

CCEL Footnote 1561 (In-Text, Margin)

81. And this was not the only instance which our Lord Jesus Christ set forth, but He raised others also, that we might at any rate believe more numerous instances. He raised the young man again, moved by the tears of his widowed mother, when He came and touched the bier, and said: “Young man, I say unto thee, arise, and he that was dead sat up and began to speak.”[Luke 14:7-8] As soon as he heard he forthwith sat up, he forthwith spake. The working of power, then, is one thing, the order of nature is another.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 334, footnote 3 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Repentance. (HTML)

Book I. (HTML)

Chapter VII. St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part with Christ, Who wishes all men to be saved. (HTML)

CCEL Footnote 2949 (In-Text, Margin)

30. So, then, Lord Jesus, come wholly to Thy Church, since Novatian makes excuse. Novatian says, “I have bought a yoke of oxen,” and he puts not on the light yoke of Christ, but lays upon his shoulders a heavy burden which he is not able to bear. Novatian held back Thy servants by whom he was invited, treated them contemptuously and slew them, polluting them with the stain of a reiterated baptism. Send forth, therefore, into the highways, and gather together good and bad,[Luke 14:21] bring the weak, the blind, and the lame into Thy Church. Command that Thy house be filled, bring in all unto Thy supper, for Thou wilt make him whom Thou shalt call worthy, if he follow Thee. He indeed is rejected who has not the wedding garment, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 253, 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 VII. Of the Spirit of Covetousness. (HTML)

Chapter XV. Of the difference between one who renounces the world badly and one who does not renounce it at all. (HTML)

CCEL Footnote 887 (In-Text, Margin)

... clearly prefer that they should not take on them even the earliest stages of this profession and its name, rather than by their persuasion and bad example turn others back from the perfection of the gospel, and weaken them by their faithless terror. And so they are bidden to withdraw from the battle and return to their homes, because a man cannot fight the Lord’s battle with a double heart. For “a double-minded man is unstable in all his ways.” And thinking, according to that Parable in the Gospel,[Luke 14:31-32] that he who goes forth with ten thousand men against a king who comes with twenty thousand, cannot possibly fight, they should, while he is yet a great way off, ask for peace; that is, it is better for them not even to take the first step towards ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 324, footnote 13 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)

Chapter IX. Of three sorts of possessions. (HTML)

CCEL Footnote 1239 (In-Text, Margin)

... to trust in the uncertainty of riches, but in God (who giveth us abundantly all things to enjoy), to do good, to give easily, to communicate to others, to lay up in store for themselves a good foundation that they may lay hold on the true life.” These are what the rich man in the gospel kept, and never distributed to the poor,—while the beggar Lazarus was lying at his gate and desiring to be fed with his crumbs; and so he was condemned to the unbearable flames and everlasting heat of hell-fire.[Luke 14:19]

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 387, footnote 3 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)

Chapter II. The words of Abbot Isaac on the nature of prayer. (HTML)

CCEL Footnote 1584 (In-Text, Margin)

... are speaking, cannot be secured or consummated without them, so neither can those virtues which lay its foundations be fully gained without persistence in it. And so we shall not be able either to treat properly of the effect of prayer, or in a rapid discourse to penetrate to its main end, which is acquired by labouring at all virtues, unless first all those things which for its sake must be either rejected or secured, are singly enumerated and discussed, and, as the Parable in the gospel teaches,[Luke 14:28] whatever concerns the building of that spiritual and most lofty tower, is reckoned up and carefully considered beforehand. But yet these things when prepared will be of no use nor allow the lofty height of perfection to be properly placed upon them ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 507, footnote 2 (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 IX. How he fled to a monastery when his wife would not consent. (HTML)

CCEL Footnote 2183 (In-Text, Margin)

... reason that you may deprive yourself of this salvation which is offered to you, and also hold me back from following the Saviour as a disciple, then I will resolutely lay hold on the words which were uttered by the lips of Abbot John, or rather of Christ Himself, so that no carnal affection may be able to tear me away from spiritual blessings, for He says: “He that hateth not father and mother and children and brothers and sisters and wife and lands, yea and his own soul also, cannot be My disciple.”[Luke 14:26] When then by these and such like words the woman’s purpose was not moved and she persisted in the same obstinate hardness, If, said the blessed Theonas, I cannot drag you away from death, neither shall you separate me from Christ: but it is safer ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 516, footnote 5 (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 XXXII. The answer on the difference between grace and the commands of the law. (HTML)

CCEL Footnote 2219 (In-Text, Margin)

... wedlock, saying: “Blessed is he that hath seed in Sion and an household in Jerusalem;” and: “Cursed is the barren that hath not borne.” On the other hand grace invites us to the purity of perpetual chastity, and the undefiled state of blessed virginity, saying: “Blessed are the barren, and the breasts which have not given suck;” and: “he that hateth not father and mother and wife cannot be my disciple;” and this of the Apostle: “It remaineth that they that have wives be as though they had them not.”[Luke 14:26] The law says: “Thou shalt not delay to offer thy tithes and firstfruits;” grace says: “If thou wilt be perfect, go and sell all that thou hast and give to the poor:” The law forbids not retaliation for wrongs and vengeance for injuries, saying “An ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 532, footnote 4 (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 XXIV. Conference of Abbot Abraham. On Mortification. (HTML)

Chapter II. How the old man exposed our errors. (HTML)

CCEL Footnote 2297 (In-Text, Margin)

... get out of those delights and pleasures as much profit as that which is gained from this squalor of the country and bodily affliction. Nor are we so deprived of the solace of our kinsfolk, that those who delight to support us with their substance should fail us, were it not that this saying of the Saviour meets us and excludes everything that contributes to the support of this flesh, as He says: “He who doth not leave (or hate) father and mother and children and brethren cannot be My disciple.”[Luke 14:26] But if we were altogether deprived of the protection of our parents, the services of the princes of this world would not be wanting, as they would most thankfully rejoice to minister to our necessities with prompt liberality. And supported by their ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 352, footnote 3 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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Of Wars. (HTML)

CCEL Footnote 731 (In-Text, Margin)

2. Therefore because it is the time of the Evil One, hear in mystery that which I am writing for thee. For thus it is written:— Whatsoever is exalted amongst men is despicable before God. And again it is written:— Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted.[Luke 14:11] Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches. And again the blessed Apostle said:— Whosoever glorieth, let him glory in the Lord. And David said:— I saw the wicked exalted and lifted up as the cedar of Lebanon; and when I passed by he was not, and I sought him and found him ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 363, footnote 15 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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CCEL Footnote 852 (In-Text, Margin)

... careful of the body of Christ, that our bodies may rise at the sound of the trumpet. Let us hearken to the voice of the bridegroom, that we may go in with Him into the bride-chamber. Let us prepare the marriage-gift for His bridal day, and let us go forth to meet Him with joy. Let us put on holy raiment, that we may recline in the chief place of the elect. Whosoever puts not on wedding raiment, they cast him out into outer darkness. Whosoever excuses himself from the wedding shall not taste the feast.[Luke 14:18] Whosoever loves fields and merchandise, shall be shut out of the city of Saints. Whosoever does not bear fruit in the vineyard, shall be uprooted and cast out to torment. Whosoever has re ceived money from his Lord, let him return it to its Giver ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 364, footnote 4 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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CCEL Footnote 856 (In-Text, Margin)

... world. Whosoever loves the abode that is in heaven, let him not toil at the building of clay that will fall. Whosoever is expectant of being caught up in the clouds, let him not make for himself adorned chariots. Whosoever is expectant of the marriage-feast of the Bridegroom, let him not love the feast of this present time. Whosoever wishes to have pleasure in the banquet reserved there, let him remove drunkenness from himself. Whosoever prepares himself for the supper, let him not excuse himself,[Luke 14:18-19] nor be a merchant. Whosoever he be on whom the good seed falls, let him not allow the Evil One to sow tares in him. Whosoever has begun to build a tower, let him count up all the cost thereof. Whosoever builds ought to finish, that he be not a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 364, footnote 5 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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Of Monks. (HTML)

CCEL Footnote 857 (In-Text, Margin)

... adorned chariots. Whosoever is expectant of the marriage-feast of the Bridegroom, let him not love the feast of this present time. Whosoever wishes to have pleasure in the banquet reserved there, let him remove drunkenness from himself. Whosoever prepares himself for the supper, let him not excuse himself, nor be a merchant. Whosoever he be on whom the good seed falls, let him not allow the Evil One to sow tares in him. Whosoever has begun to build a tower, let him count up all the cost thereof.[Luke 14:29] Whosoever builds ought to finish, that he be not a laughing-stock to them that pass by the way. Whosoever sets his building on the rock, let him make its foundations deep, that it may not be cast down by the billows. Whosoever wishes to fly from the ...