Early Church Fathers Scripture Index : Texts
Ecclesiasticus 10
There are 30 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 659, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter L (HTML)
... the body worthy of honour from God, and therefore hope for its resurrection, and yet at the same time expose it to tortures as though it were not worthy of honour. But surely it is not without honour for the body to suffer for the sake of godliness, and to choose afflictions on account of virtue: the dishonourable thing would be for it to waste its powers in vicious indulgence. For the divine word says: “What is an honourable seed? The seed of man. What is a dishonourable seed? The seed of man.”[Ecclesiasticus 10:19] Moreover, Celsus thinks that he ought not to reason with those who hope for the good of the body, as they are unreasonably intent upon an object which can never satisfy their expectations. He also calls them gross and impure men, bent upon creating ...
Ante-Nicene Fathers, Volume 4, page 666, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter LXVIII (HTML)
... left in utter solitude and desertion, and the affairs of the earth would fall into the hands of the wildest and most lawless barbarians; and then there would no longer remain among men any of the glory of your religion or of the true wisdom.” If, then, “there shall be one lord, one king,” he must be, not the man “whom the son of crafty Saturn appointed,” but the man to whom He gave the power, who “removeth kings and setteth up kings,” and who “raiseth up the useful man in time of need upon earth.”[Ecclesiasticus 10:4] For kings are not appointed by that son of Saturn, who, according to Grecian fable, hurled his father from his throne, and sent him down to Tartarus (whatever interpretation may be given to this allegory), but by God, who governs all things, and who ...
Ante-Nicene Fathers, Volume 5, page 547, footnote 2 (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 Ecclesiasticus: “Extol not thyself in doing thy work.”[Ecclesiasticus 10:26] Also in the Gospel according to Luke: “Which of you, having a servant ploughing, or a shepherd, says to him when he cometh from the field, Pass forward and recline? But he says to him, Make ready somewhat that I may sup, and gird thyself, and minister to me, until I eat and drink; and afterwards thou shalt eat and drink? Does he thank that servant because he has done what was commanded him? So also ye, when ye shall have done that which is commanded you, say, ...
Ante-Nicene Fathers, Volume 8, page 636, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Fabian. (HTML)
To All the Bishops of the East. (HTML)
Of the right of bishops not to be accused or hurt by detraction. (HTML)
... before God and men, and all iniquity is execrable. “The Lord hath destroyed the memory of the proud, and hath left the memory of the humble in mind. The seed of men shall be honoured, this seed that feareth God. But that seed shall be dishonoured that transgresseth the commandments of the Lord. Among brethren, he that is chief is honourable; and they that fear the Lord shall be in His eyes. My son, saith Solomon, preserve thy soul in meekness, and give honour to him whom honour beseemeth.”[Ecclesiasticus 10:7] “Blame not any one before thou examinest him; and when thou hast examined him, reprove him justly. Answer not a word before thou hearest the cause; neither interrupt with talk in the midst of thy seniors.” After the example of Ham the son of Noah, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 111, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
Evil Arises Not from a Substance, But from the Perversion of the Will. (HTML)
CCEL Footnote 544 (In-Text, Margin)
... wicked; much more the viper and little worm, which Thou hast created good, fitting in with inferior parts of Thy creation; with which the wicked themselves also fit in, the more in proportion as they are unlike Thee, but with the superior creatures, in proportion as they become like to Thee. And I inquired what iniquity was, and ascertained it not to be a substance, but a perversion of the will, bent aside from Thee, O God, the Supreme Substance, towards these lower things, and casting out its bowels,[Ecclesiasticus 10:9] and swelling outwardly.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 123, footnote 1 (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 656 (In-Text, Margin)
... and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their ram bling, came upon a certain cottage inhabited by some of Thy servants, “poor in spirit,” of whom “is the kingdom of heaven,”[Ecclesiasticus 10:13] where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve Thee. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 273, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
That in Adam’s Sin an Evil Will Preceded the Evil Act. (HTML)
CCEL Footnote 729 (In-Text, Margin)
Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For “pride is the beginning of sin.”[Ecclesiasticus 10:13] And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 160, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
The Same Argument is Continued. (HTML)
14. For the soul loving its own power, slips onwards from the whole which is common, to a part, which belongs especially to itself. And that apostatizing pride, which is called “the beginning of sin,”[Ecclesiasticus 10:15] whereas it might have been most excellently governed by the laws of God, if it had followed Him as its ruler in the universal creature, by seeking something more than the whole, and struggling to govern this by a law of its own, is thrust on, since nothing is more than the whole, into caring for a part; and thus by lusting after something more, is made less; whence also covetousness is called ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 332, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Catholic Church, the Remission of Sins, and the Resurrection of the Flesh. (HTML)
CCEL Footnote 1646 (In-Text, Margin)
... pointed out with the finger; since the soul might also have been called corruptible, for it is itself corrupted by vices of manners. And when it is read, “and this mortal [must] put on immortality,” the same visible flesh is signified, inasmuch as at it ever and anon the finger is thus as it were pointed. For the soul also may thus in like manner be called mortal, even as it is designated corruptible in reference to vices of manners. For assuredly it is “the death of the soul to apostatize from God;”[Ecclesiasticus 10:12] which is its first sin in Paradise, as it is contained in the sacred writings.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 132, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Not Every Sin is Pride. How Pride is the Commencement of Every Sin. (HTML)
CCEL Footnote 1210 (In-Text, Margin)
... pride itself is a sin? “To sin,” says he, “is quite as much to be proud, as to be proud is to sin; for only ask what every sin is, and see whether you can find any sin without the designation of pride.” Then he thus pursues this opinion, and endeavours to prove it thus: “Every sin,” says he, “if I mistake not, is a contempt of God, and every contempt of God is pride. For what is so proud as to despise God? All sin, then, is also pride, even as Scripture says, Pride is the beginning of all sin.”[Ecclesiasticus 10:13] Let him seek diligently, and he will find in the law that the sin of pride is quite distinguished from all other sins. For many sins are committed through pride; but yet not all things which are wrongly done are done proudly,—at any rate, not by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 132, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Not Every Sin is Pride. How Pride is the Commencement of Every Sin. (HTML)
CCEL Footnote 1212 (In-Text, Margin)
... in another sense, is after all most truly said: “Pride is the commencement of all sin;” because it was this which overthrew the devil, from whom arose the origin of sin; and afterwards, when his malice and envy pursued man, who was yet standing in his uprightness, it subverted him in the same way in which he himself fell. For the serpent, in fact, only sought for the door of pride whereby to enter when he said, “Ye shall be as gods.” Truly then is it said, “Pride is the commencement of all sin;”[Ecclesiasticus 10:13] and, “The beginning of pride is when a man departeth from God.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 132, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Not Every Sin is Pride. How Pride is the Commencement of Every Sin. (HTML)
CCEL Footnote 1213 (In-Text, Margin)
... commencement of all sin;” because it was this which overthrew the devil, from whom arose the origin of sin; and afterwards, when his malice and envy pursued man, who was yet standing in his uprightness, it subverted him in the same way in which he himself fell. For the serpent, in fact, only sought for the door of pride whereby to enter when he said, “Ye shall be as gods.” Truly then is it said, “Pride is the commencement of all sin;” and, “The beginning of pride is when a man departeth from God.”[Ecclesiasticus 10:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 141, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
It Does Not Detract from God’s Almighty Power, that He is Incapable of Either Sinning, or Dying, or Destroying Himself. (HTML)
CCEL Footnote 1262 (In-Text, Margin)
... do not sin,”—for we undoubtedly do sin, if we wish;—but yet he asserts that, whether we will or not, we have the capacity of not sinning,—a capacity which he declares to be inherent in our nature. Of a man, indeed, who has his legs strong and sound, it may be said admissibly enough, “whether he will or not he has the capacity of walking;” but if his legs be broken, however much he may wish, he has not the capacity. The nature of which our author speaks is corrupted. “Why is dust and ashes proud?”[Ecclesiasticus 10:9] It is corrupted. It implores the Physician’s help. “Save me, O Lord,” is its cry; “Heal my soul,” it exclaims. Why does he check such cries so as to hinder future health, by insisting, as it were, on its present capacity?
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 4, 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 I (HTML)
CCEL Footnote 15 (In-Text, Margin)
... with wind? And hence also that expression of the apostle, “Knowledge puffeth up, but charity edifieth.” And “the poor in spirit” are rightly understood here, as meaning the humble and God-fearing, i.e. those who have not the spirit which puffeth up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the highest wisdom; “but the fear of the Lord is the beginning of wisdom;” for, on the other hand also, “pride” is entitled “the beginning of all sin.”[Ecclesiasticus 10:13] Let the proud, therefore, seek after and love the kingdoms of the earth; but “blessed are the poor in spirit, for theirs is the kingdom of heaven.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 14, footnote 7 (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 XI (HTML)
CCEL Footnote 106 (In-Text, Margin)
32. Perhaps, therefore, we are enjoined to yield to God, and to be well-disposed towards Him, in order that we may be reconciled to Him, from whom by sinning we have turned away, so that He can be called our adversary. For He is rightly called the adversary of those whom He resists, for “God resisteth the proud, but giveth grace to the humble;” and “pride is the beginning of all sin, but the beginning of man’s pride is to become apostate from God;”[Ecclesiasticus 10:12] and the apostle says, “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” And from this it may be perceived that no nature [as being] bad is an enemy to God, inasmuch as the very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 14, footnote 7 (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 XI (HTML)
CCEL Footnote 106 (In-Text, Margin)
32. Perhaps, therefore, we are enjoined to yield to God, and to be well-disposed towards Him, in order that we may be reconciled to Him, from whom by sinning we have turned away, so that He can be called our adversary. For He is rightly called the adversary of those whom He resists, for “God resisteth the proud, but giveth grace to the humble;” and “pride is the beginning of all sin, but the beginning of man’s pride is to become apostate from God;”[Ecclesiasticus 10:13] and the apostle says, “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” And from this it may be perceived that no nature [as being] bad is an enemy to God, inasmuch as the very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 412, footnote 3 (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, Mark xiii. 32, ‘But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.’ (HTML)
CCEL Footnote 3181 (In-Text, Margin)
... is kept in store for him at the end as his punishment; nevertheless he is not subject to the death to which we are subject. But man heard the sentence, “Thou shalt surely die.” Let him make a good use of his punishment. What is that I have said, “Let him make a good use of his punishment”? Let him not by that from which he received his punishment fall into pride; let him acknowledge that he is mortal, and let it break down his elation. Let him hear it said to him, “Why is earth and ashes proud?”[Ecclesiasticus 10:9] Even if the devil is proud, he is not “earth and ashes.” Therefore was it said, “But ye shall die like men, and shall fall as one of the princes.” Ye do not consider that ye are mortals, and ye are proud as the devil. Let man then make a good use of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 473, 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, John ii. 2, ‘and Jesus also was bidden, and his disciples, to the marriage.’ (HTML)
CCEL Footnote 3668 (In-Text, Margin)
1. know, Brethren, for ye have learnt it as believing in Christ, and continually too do we by our ministry impress it upon you, that the humility of Christ is the medicine of man’s swollen pride. For man would not have perished, had he not been swollen up through pride. For “pride,” as saith the Scripture, “is the beginning of all sin.”[Ecclesiasticus 10:13] Against the beginning of sin, the beginning of righteousness was necessary. If then pride be the beginning of all sin, whereby should the swelling of pride be cured, had not God vouchsafed to humble Himself? Let man blush to be proud, seeing that God hath humbled Himself. For when man is told to humble himself, he disdains it; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 166, 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 VI. 15–44. (HTML)
CCEL Footnote 504 (In-Text, Margin)
... of all sin; and the beginning of man’s pride is a falling away from God.” It is written, it is firm and sure, it is true. And hence what is said of proud mortal man, clad in the tattered rags of the flesh, weighed down with the weight of a corruptible body, and withal extolling himself, and forgetting with what skin-coat he is clothed,—what, I ask, saith the Scripture to him? “Why is dust and ashes proud?” Why proud! Let the Scripture tell why. “Because in his life he put forth his inmost parts.”[Ecclesiasticus 10:14-15] What is “put forth,” but “threw afar off”? This is to go forth away. For to enter within, is to long after the inmost parts; to put forth the inmost parts, is to go forth away. The proud man puts forth the inmost parts, the humble man earnestly ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 508, 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 IV. 12–16. (HTML)
CCEL Footnote 2408 (In-Text, Margin)
6. For in this the proud soul has passed bounds, and, in a manner, become avaricious. For, “The root of all evils is avarice;” and again it is said, “The beginning of all sin is pride.”[Ecclesiasticus 10:15] And we ask, it may be, how these two sentences agree: “The root of all evils is avarice;” and, “The beginning of all sin is pride.” If pride is the beginning of all sin, then is pride the root of all evils. Now certainly, “the root of all evils is avarice.” We find that in pride there is also avarice, (or grasping;) for man has passed bounds: and what is it to be avaricious to go beyond that which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 2, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm I (HTML)
CCEL Footnote 26 (In-Text, Margin)
... earth pride cast forth him who said, “I will place my seat in the north, and I will be like the Most High.” From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, “Why is earth and ashes proud? Because, in his life, he cast forth his bowels.”[Ecclesiasticus 10:9] For, whence he hath been cast forth, he is not unreasonably said to have cast forth himself.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 22, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 220 (In-Text, Margin)
... where God only proves a man, desires to glory before men. Hence comes what the Psalmist elsewhere says, “God shall bruise the bones of them that please men.” Now he that has well learnt or experienced the steps in overcoming vices, knows that this vice of empty glory is either alone, or more than all, to be shunned by the perfect. For that by which the soul first fell, she overcomes the last. “For the beginning of all sin is pride:” and again, “The beginning of man’s pride is to depart from God.”[Ecclesiasticus 10:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 22, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 220 (In-Text, Margin)
... where God only proves a man, desires to glory before men. Hence comes what the Psalmist elsewhere says, “God shall bruise the bones of them that please men.” Now he that has well learnt or experienced the steps in overcoming vices, knows that this vice of empty glory is either alone, or more than all, to be shunned by the perfect. For that by which the soul first fell, she overcomes the last. “For the beginning of all sin is pride:” and again, “The beginning of man’s pride is to depart from God.”[Ecclesiasticus 10:13]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 26, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 265 (In-Text, Margin)
... another, or to wrest it from him, must scheme injustice. Duly then, and quite in order, hath he travailed with injustice, who has conceived toil. Now he bringeth forth what, save that with which he hath travailed, although he has not travailed with that which he conceived? For that is not born, which is not conceived; but seed is conceived, that which is formed from the seed is born. Toil is then the seed of iniquity, but sin the conception of toil, that is, that first sin, to “depart from God.”[Ecclesiasticus 10:12] He then hath travailed with injustice, who hath conceived toil. “And he hath brought forth iniquity.” “Iniquity” is the same as “injustice:” he hath brought forth then that with which he travailed. What follows next?
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 56, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XIX (HTML)
CCEL Footnote 565 (In-Text, Margin)
... they get not the dominion over me, then shall I be undefiled.” If neither my own secret sins, nor those of others, get the dominion over me, then shall I be undefiled. For there is no third source of sin, but one’s own secret sin, by which the devil fell, and another’s sin, by which man is seduced, so as by consenting to make it his own. “And I shall be cleansed from the great offence.” What but pride? for there is none greater than apostasy from God, which is “the beginning of the pride of man.”[Ecclesiasticus 10:12] And he shall indeed be undefiled, who is free from this offence also; for this is the last to them who are returning to God, which was the first as they departed from Him.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 91, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVI (HTML)
CCEL Footnote 846 (In-Text, Margin)
... wicked remove me from Thee, that I should wish to imitate them. But wherefore said he this against pride, “Thereby have fallen all that work iniquity”? Because those who now are ungodly, have fallen by pride. Therefore when the Lord would caution His Church, He said, “It shall watch thy head, and thou shalt watch his heel.” The serpent watcheth when the foot of pride may come against thee, when thou mayest fall, that he may cast thee down. But watch thou his head: the beginning of all sin is pride.[Ecclesiasticus 10:13] “Thereby have fallen all that work iniquity: they are driven out, and are not able to stand.” He first, who in the Truth stood not, then, through him, they whom God sent out of Paradise. Whence he, the humble, who said that he was not worthy to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 104, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 964 (In-Text, Margin)
... head; and are like a heavy burden too heavy for me to bear” (ver. 4). Here too he has placed the cause first, and the effect afterwards. What consequence followed, and from what cause, he has told us. “Mine iniquities have lift up mine head.” For no one is proud but the unrighteous man, whose head is lifted up. He is “lifted up,” whose “head is lifted up on high” against God. You heard when the lesson of the Book of Ecclesiasticus was read: “The beginning of pride is when a man departeth from God.”[Ecclesiasticus 10:12] He who was the first to refuse to listen to the Commandment, “his head iniquity lifted up” against God. And because his iniquities have lifted up his head, what hath God done unto him? They are “like a heavy burden, too heavy for me to bear”! It is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 400, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIII (HTML)
CCEL Footnote 3872 (In-Text, Margin)
... true Lord are not lords; as it is said,: as if those things which are made are not, compared with Him by whom they are made. He adds, “Thou only art the Most Highest in all the earth:” or, as other copies have it, “over all the earth;” as it might be said, in all the heaven, or over all the heaven: but he used the latter word in preference, to depress the pride of earth. For earth ceaseth to be proud, that is, man ceaseth, to whom it was said, “Thou art dust;” and “why is earth and ashes proud?”[Ecclesiasticus 10:9] when he saith that the Lord is the Most Highest above all the earth, that is, that no man’s thoughts avail against those “who are called according to His purpose,” and of whom it is said, “If God is for us, who can be against us?”
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 56, footnote 5 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Gospel of St. John. (HTML)
John 1.19 (HTML)
CCEL Footnote 439 (In-Text, Margin)
[4.] He then saith that he himself is not “worthy so much as to unloose the latchet of His shoe”; while the enemies of the truth are mad with such a madness, as to assert that they are worthy to know Him even as He knows Himself. What is worse than such insanity, what more frenzied than such arrogance? Well hath a wise man said, “The beginning of pride is not to know the Lord.”[Ecclesiasticus 10:12]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 273, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3778 (In-Text, Margin)
2. Well does one of our own writers say: “the philosophers are the patriarchs of the heretics.” It is they who have stained with their perverse doctrine the spotlessness of the Church, not knowing that of human weakness it is said: “Why is earth and ashes proud?”[Ecclesiasticus 10:9] So likewise the apostle: “I see another law in my members warring against the law of my mind and bringing me into captivity”; and again, “The good that I would I do not: but the evil which I would not that I do.” Now if Paul does what he wills not, what becomes of the assertion that a man may be without sin if he will? Given the will, how is it to have its way when ...