Early Church Fathers Scripture Index : Texts
Ecclesiasticus 18
There are 26 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 230, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
In fine, the system He pursues to inspire fear is the source of salvation. And it is the prerogative of goodness to save: “The mercy of the Lord is on all flesh, while He reproves, corrects, and teaches as a shepherd His flock. He pities those who receive His instruction, and those who eagerly seek union with Him.”[Ecclesiasticus 18:13-14] And with such guidance He guarded the six hundred thousand footmen that were brought together in the hardness of heart in which they were found; scourging, pitying, striking, healing, in compassion and discipline: “For according to the greatness of His mercy, so is His rebuke.” For it is indeed noble not to sin; but it is good also for the ...
Ante-Nicene Fathers, Volume 2, page 239, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... feasting was not in accordance with the word. “But they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for to-morrow we die.” And that He reckons such luxury to be sin, is shown by what He adds, “And your sin shall not be forgiven you till you die,” —not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. “Take no pleasure in abominable delicacies, says Wisdom.[Ecclesiasticus 18:32] At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly
Ante-Nicene Fathers, Volume 2, page 263, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter X. (HTML)
... (θνητῶς). “Nor,” as Paul says, “is it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections.” Remember the four and twenty thousand that were rejected for fornication. But the experiences of those who have committed fornication, as I have already said, are types which correct our lusts. Moreover, the Pædagogue warns us most distinctly: “Go not after thy lusts, and abstain from thine appetites;[Ecclesiasticus 18:30] for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame.” And again—for he wearies not of doing good—“He ...
Ante-Nicene Fathers, Volume 4, page 508, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXVIII (HTML)
... incorruptible Spirit is in all. And therefore those also who have fallen away for a little time Thou rebukest, and admonishest, reminding them of their sins.” How can we assert that “God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only,” when we have found that all thoughtful persons must say in their prayers, that “the earth is full of the mercy of the Lord,” and that “the mercy of the Lord is upon all flesh;”[Ecclesiasticus 18:13] and that God, being good, “maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;” and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to ...
Ante-Nicene Fathers, Volume 6, page 312, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Marcella. (HTML)
By the Circumcision of Abraham, Marriage with Sisters Forbidden; In the Times of the Prophets Polygamy Put a Stop To; Conjugal Purity Itself by Degrees Enforced. (HTML)
... circumcision in a member of his own body, nothing else than this, that one should no longer beget children with one born of the same parent; showing that every one should abstain from intercourse with his own sister, as his own flesh. And thus, from the time of Abraham, the custom of marrying with sisters has ceased; and from the times of the prophets the contracting of marriage with several wives has been done away with; for we read, “Go not after thy lusts, but refrain thyself from thine appetites;”[Ecclesiasticus 18:30] for “wine and women will make men of understanding to fall away;” and in another place, “Let thy fountain be blessed; and rejoice with the wife of thy youth,” manifestly forbidding a plurality of wives. And Jeremiah clearly gives the name of “fed ...
Ante-Nicene Fathers, Volume 8, page 614, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Callistus. (HTML)
To Bishop Benedictus. (HTML)
Of accusations against doctors. (HTML)
... to work the ruin of those who are faithful, and who live in piety and righteousness, because like seeks like. The unfaithful man is one dead in the living body. And on the other hand, the discourse of the man of faith guards the life of his hearers. For as the Catholic doctor, and especially the priest of the Lord, ought to be involved in no error, so ought he to be wronged by no machination or passion. Holy Scripture indeed says, Go not after thy lusts, but refrain thyself from thine appetites;[Ecclesiasticus 18:30] and we must resist many allurements of this world, and many vanities, in order that the integrity of a true continence may be obtained, whereof the first blemish is pride, the beginning of transgression and the origin of sin; for the mind with ...
Ante-Nicene Fathers, Volume 9, page 368, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Difference Between Not Being “Sufficient” And Not Being “Worthy.” (HTML)
... worthy, or again that while he was saying he was not worthy, and was in fact not worthy, he arrived at being worthy, unless one should say that human nature can never come to perform worthily this loosing or this bearing, and that John, therefore, says truly that he never became sufficient to loose the latchets of the Saviour’s shoes, nor worthy of it either. However much we take into our minds there are still left things not yet understood; for, as we read in the wisdom of Jesus, son of Sirach,[Ecclesiasticus 18:7] “When a man hath done, then he beginneth, and when he leaveth off, then he shall be doubtful.”
Ante-Nicene Fathers, Volume 9, page 463, footnote 7 (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 XII. (HTML)
Importance of the Expressions “Behind” And “Turned.” (HTML)
... thing. Wherefore it was said, “Come ye behind Me and I will make you fishers of men.” And to the same effect is the saying, “He that doth not take his cross and follow behind Me is not worthy of Me.” And as a general principle observe the expression “behind”; because it is a good thing when any one goes behind the Lord God and is behind the Christ; but it is the opposite when any one casts the words of God behind him, or when he transgresses the commandment which says, “Do not walk behind thy lusts.”[Ecclesiasticus 18:30] And Elijah also, in the third Book of Kings, says to the people, “How long halt ye on both your knees? If God is the Lord, go behind Him, but if Baal is the Lord, go behind him.” And Jesus says this to Peter when He “turned,” and He does so by way ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 893 (In-Text, Margin)
... it, do we receive from Thee, and that we might afterwards know this did we receive it from Thee. Drunkard was I never, but I have known drunkards to be made sober men by Thee. Thy doing, then, was it, that they who never were such might not be so, as from Thee it was that they who have been so heretofore might not remain so always; and from Thee, too was it, that both might know from whom it was. I heard another voice of Thine, “Go not after thy lusts, but refrain thyself from thine appetites.”[Ecclesiasticus 18:30] And by Thy favour have I heard this saying likewise, which I have much delighted in, “Neither if we eat, are we the better; neither if we eat not, are we the worse;” which is to say, that neither shall the one make me to abound, nor the other to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 125, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He instructs us that there is a kind of trinity discernible in man, who is the image of God, viz. the mind, and the knowledge by which the mind knows itself, and the love wherewith it loves both itself and its own knowledge; these three being mutually equal and of one essence. (HTML)
In What Way We Must Inquire Concerning the Trinity. (HTML)
... right purpose which starts from faith. For a certain faith is in some way the starting-point of knowledge; but a certain knowledge will not be made perfect, except after this life, when we shall see face to face. Let us therefore be thus minded, so as to know that the disposition to seek the truth is more safe than that which presumes things unknown to be known. Let us therefore so seek as if we should find, and so find as if we were about to seek. For “when a man hath done, then he beginneth.”[Ecclesiasticus 18:7] Let us doubt without unbelief of things to be believed; let us affirm without rashness of things to be understood: authority must be held fast in the former, truth sought out in the latter. As regards this question, then, let us believe that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 46, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
The Will of Man Requires the Help of God. (HTML)
CCEL Footnote 467 (In-Text, Margin)
... When, therefore, He commands us in the words, “Turn ye unto me, and I will turn unto you,” and we say to Him, “Turn us, O God of our salvation,” and again, “Turn us, O God of hosts;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Understand now, ye simple among the people,” and we say to Him, “Give me understanding, that I may learn Thy commandments;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Go not after thy lusts,”[Ecclesiasticus 18:30] and we say to Him, “We know that no man can be continent, except God gives it to him;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Do justice,” and we say, “Teach me Thy judgments, O Lord;” what else do we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 113, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
In What Sense a Sinless Righteousness in This Life Can Be Asserted. (HTML)
CCEL Footnote 1101 (In-Text, Margin)
... to the aforesaid lust for the purpose of effecting any unlawful thing. In respect, therefore, of that immortal life, the commandment is even now applicable: “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might;” but in reference to the present life the following: “Let not sin reign in your mortal body, that ye should obey it in the lusts thereof.” To the one, again, belongs, “Thou shalt not covet;” to the other, “Thou shalt not go after thy lusts.”[Ecclesiasticus 18:30] To the one it appertains to seek for nothing more than to continue in its perfect state; to the other it belongs actively to do the duty committed to it, and to hope as its reward for the perfection of the future life,—so that in the one the just ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 147, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Hilary. The Pure in Heart Blessed. The Doing and Perfecting of Righteousness. (HTML)
CCEL Footnote 1313 (In-Text, Margin)
... abstains from every wicked work, who does not allow the sin which he has within him to have dominion over him; and who, whenever an unworthy thought stole over him, suffered it not to come to a head in actual deed. It is, how ever, one thing not to have sin, and another to refuse obedience to its desires. It is one thing to fulfil the command, “Thou shalt not covet;” and another thing, by an endeavour at any rate after abstinence, to do that which is also written, “Thou shalt not go after thy lusts.”[Ecclesiasticus 18:30] And yet one is quite aware that he can do nothing of all this without the Saviour’s grace. It is to work righteousness, therefore, to fight in an internal struggle with the internal evil of concupiscence in the true worship of God; whilst to perfect ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 168, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
When Our Heart May Be Said Not to Reproach Us; When Good is to Be Perfected. (HTML)
CCEL Footnote 1479 (In-Text, Margin)
... this present life of ours, in which we live by faith, that our heart does not reproach us, if the same faith whereby we believe unto righteousness does not neglect to rebuke our sin. On this principle the apostle says: “The good that I would I do not; but the evil which I would not, that I do.” Now it is a good thing to avoid concupiscence, and this good the just man would, who lives by faith; and still he does what he hates, because he has concupiscence, although “he goes not after his lusts;”[Ecclesiasticus 18:30] if he has done this, he has himself at that time really done it, so as to yield to, and acquiesce in, and obey the desire of sin. His heart then reproaches him, because it reproaches himself, and not his sin which dwelleth in him. But whensoever he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 274, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Concupiscence in the Regenerate Without Consent is Not Sin; In What Sense Concupiscence is Called Sin. (HTML)
CCEL Footnote 2150 (In-Text, Margin)
... sin to a man’s posterity, unless they are themselves loosed from it by regeneration. In the case, however, of the regenerate, concupiscence is not itself sin any longer, whenever they do not consent to it for illicit works, and when the members are not applied by the presiding mind to perpetrate such deeds. So that, if what is enjoined in one passage, “Thou shalt not covet,” is not kept, that at any rate is observed which is commanded in another place, “Thou shalt not go after thy concupiscences.”[Ecclesiasticus 18:30] Inasmuch, however, as by a certain manner of speech it is called sin, since it arose from sin, and, when it has the upper hand, produces sin, the guilt of it prevails in the natural man; but this guilt, by Christ’s grace through the remission of all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 276, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
When Good Will Be Perfectly Done. (HTML)
CCEL Footnote 2169 (In-Text, Margin)
... inoperative presence. There is rather an intermediate condition of things: good is effected in some degree, because the evil concupiscence has gained no assent to itself; and in some degree there is a remnant of evil, because the concupiscence is present. This accounts for the apostle’s precise words. He does not say, To do good is not present to him, but “how to perfect it.” For the truth is, one does a good deal of good when he does what the Scripture enjoins, “Go not after thy lusts;”[Ecclesiasticus 18:30] yet he falls short of perfection, in that he fails to keep the great commandment, “Thou shalt not covet.” The law said, “Thou shalt not covet,” in order that, when we find ourselves lying in this diseased state, we might seek the medicine of Grace, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 234, footnote 5 (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 VIII. 31–36. (HTML)
CCEL Footnote 770 (In-Text, Margin)
... perfecting of good, because it is the eliminating of evil. This he said, “To perfect that which is good is not present with me,” because his doing could not get the length of setting him free from lust. He labored only to bridle lust, to refuse consent to lust, and not to yield his members to its service. “To perfect,” then, he says, “that which is good is not present with me.” I cannot fulfill the commandment, “Thou shalt not lust.” What then is needed? To fulfill this: “Go not after thy lusts.”[Ecclesiasticus 18:30] Do this meanwhile so long as unlawful lusts are present in thy flesh; “Go not after thy lusts.” Abide in the service of God, in the liberty of Christ. With the mind serve the law of thy God. Yield not thyself to thy lusts. By following them, thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 314, footnote 7 (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 XIII. 31–32. (HTML)
CCEL Footnote 1224 (In-Text, Margin)
... our search. Hence it is elsewhere said, “Seek His face evermore.” For He satisfies the seeker to the utmost of his capacity; and makes the finder still more capable, that he may seek to be filled anew, according to the growth of his ability to receive. Therefore it was not said, “Seek His face evermore,” in the same sense as of certain others, who are “always learning, and never coming to a knowledge of the truth;” but rather as the preacher saith, “When a man hath finished, then he beginneth;”[Ecclesiasticus 18:7] till we reach that life where we shall be so filled, that our natures shall attain their utmost capacity, because we shall have arrived at perfection, and no longer be aiming at more. For then all that can satisfy us will be revealed to our eyes. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 577, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5280 (In-Text, Margin)
... the Body: “I have refrained my feet from every evil way, that I may keep Thy words” (ver. 101). For that Head of ours, the Saviour of the Body Himself, could not be borne by carnal lust into any evil way, so that it should be needful for Him to refrain His feet, as though they would go thither of their own accord; which we do, when we refrain our evil desires, which He had not, that they may not follow evil ways. For thus we are able to keep the word of God, if we “go not after our evil lusts,”[Ecclesiasticus 18:30] so that they attain unto the evils desired; but rather curb them with the spirit which lusteth against the flesh, that they may not drag us away, seduced and overthrown, through evil ways.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 56, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book III (HTML)
CCEL Footnote 119 (In-Text, Margin)
... for whom the gift has been accompanied with encouragement, exults and rejoices all the more, and the thing given becomes doubled in value through the manner in which it is offered. And this I say not of myself, but borrow from him whose precept I quoted just now: “My son, blemish not thy good deeds, neither use uncomfortable words when thou givest anything. Shall not the dew assuage the heat? So is a word better than a gift. Lo! is not a word better than a gift? but both are with a gracious man.”[Ecclesiasticus 18:15-17]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 127, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Letter to a Young Widow. (HTML)
Letter to a Young Widow. (HTML)
CCEL Footnote 362 (In-Text, Margin)
... kind happening in life, those which were confidently expected having remained unfulfilled, whereas those which never even entered the mind have frequently come to pass, and this we constantly see occurring everywhere in cases of governments and kingdoms, and inheritances, and marriages. Wherefore even if the opportunity were very near at hand, yet as the proverb says “between the cup and the lip there is many a slip” and the Scripture saith “from the morning until the evening the time is changed.”[Ecclesiasticus 18:26]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 418, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XII (HTML)
CCEL Footnote 1497 (In-Text, Margin)
... memory acts the part of a monitor? Seeing then that God hath not permitted us to be overwhelmed in the flood of those troubles when upon us, let us not permit ourselves to become careless when these are passed away. Then, when we were sad, He consoled us, let us give thanks to Him now that we are joyful. In our agony He comforted us, and did not forsake us; therefore let us not betray ourselves in prosperity by declining into sloth. “Forget not,” saith one, “the time of famine in the day of plenty.”[Ecclesiasticus 18:25] Therefore let us be mindful of the time of temptation in the day of relief; and with respect to our sins let us also act in the same manner. If thou hast sinned, and God hath pardoned thy sin, receive thy pardon, and give thanks; but be not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 201, footnote 9 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 1:22-26 (HTML)
CCEL Footnote 576 (In-Text, Margin)
... this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, “Satan hath desired to sift you as wheat; and I made supplication for thee, that thy faith fail not.” (Luke xxii. 31, 32.) John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, “Ye did not choose Me, but I chose you.” (John xv. 16.) For we all have need of the mercy of God, as it is written, “The mercy of God is upon all flesh.”[Ecclesiasticus 18:13] But if these men needed the mercy of God, what should one say of the rest? For why, tell me, doth He “make the sun to rise on the evil and the good”? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 546, footnote 8 (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 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15. (HTML)
5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift[Ecclesiasticus 18:17]?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice,’ and I will not condemn the adversaries. But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory.’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 461, footnote 10 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3692 (In-Text, Margin)
32. But not only is that temperance worthy of praise which moderates food, but also that which moderates lust. Since it is written: “Go not after thy lusts, and deny thy appetite. If thou givest her desires to thy soul, thou wilt be a joy to thine enemies;”[Ecclesiasticus 18:30-31] and farther on; “Wine and women make even wise men to fall away.” So that Paul teaches temperance even in marriage itself; for he who is incontinent in marriage is a kind of adulterer, and violates the law of the Apostle.
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 78, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Anatolius, Bishop of Constantinople, in rebuke of his self-seeking. (HTML)
CCEL Footnote 453 (In-Text, Margin)
... use of bad beginnings, and show that you were promoted not by men’s judgment, but by God’s loving-kindness: and this may be accepted as true, on condition that you lose not the grace of this Divine gift by another cause of offence. For the catholic, and especially the Lord’s priest, must not only be entangled in no error, but also be corrupted by no covetousness; for, as says the Holy Scripture, “Go not after thy lusts, and decline from thy desire.[Ecclesiasticus 18:30] ” Many enticements of this world, many vanities must be resisted, that the perfection of true self-discipline may be attained the first blemish of which is pride, the beginning of transgression and the origin of sin. For the mind greedy of power ...