Early Church Fathers Scripture Index : Texts
Ecclesiasticus 22
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 226, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VIII.—Against Those Who Think that What is Just is Not Good. (HTML)
... censure by rebuke; rousing the sluggishness of the mind by His sharp words as by a scourge. Again in turn He endeavours to exhort the same persons. For those who are not induced by praise are spurred on by censure; and those whom censure calls not forth to salvation being as dead, are by denunciation roused to the truth. “For the stripes and correction of wisdom are in all time.” “For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation.”[Ecclesiasticus 22:6-8] Wherefore He adds plainly, “rousing the sleeper from deep sleep,” which of all things else is likest death.
Ante-Nicene Fathers, Volume 6, page 392, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3092 (In-Text, Margin)
... proclaimed the “Light to lighten the Gentiles, and the glory of Thy people Israel.” Not even then were they willing to hear what was placed within their hearing, and held in veneration by the heavenly beings themselves; wherefore the house in which they boasted was filled with smoke. Now smoke is a sign and sure evidence of wrath; as it is written, “There went up a smoke in His anger, and fire from His countenance devoured;” and in another place, “Amongst the disobedient people shall the fire burn,”[Ecclesiasticus 22:7] which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, “Behold your house is left unto you desolate.” Also, in another place, “The king sent forth his armies, and destroyed those murderers, and burnt up their city.” Of ...
Ante-Nicene Fathers, Volume 8, page 635, footnote 7 (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)
... since those who are outside us cannot communicate with us. And it is manifest that these are outside us, and ought to be separated from us, with whom it is not lawful for us to eat or to take food. In like manner also, all persons who underlie the charge of any manner of turpitude and dishonour, are rendered infamous; and all who arm themselves against fathers are rendered infamous. “Sand, and salt, and a mass of iron, is easier to bear than a man without understanding, and foolish and impious.”[Ecclesiasticus 22:15] “He that wanteth understanding thinks upon vain things; and a foolish and erring man imagineth follies.” For their suspicion has overthrown many, and their opinion hath held them in vanity. “A stubborn heart shall fare evil at the last; and he that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 457, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
In What Sense It is Rightly Said That, If We Like, We May Keep God’s Commandments. (HTML)
CCEL Footnote 3116 (In-Text, Margin)
... not be done by man.” Who can be ignorant of this? But God commands some things which we cannot do, in order that we may know what we ought to ask of Him. For this is faith itself, which obtains by prayer what the law commands. He, indeed, who said, “If thou wilt, thou shalt keep the commandments,” did in the same book of Ecclesiasticus afterwards say, “Who shall give a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly thereby, and that my tongue destroy me not.”[Ecclesiasticus 22:27] Now he had certainly heard and received these commandments: “Keep thy tongue from evil, and thy lips from speaking guile.” Forasmuch, then, as what he said is true: “If thou wilt, thou shalt keep the commandments,” why does he want a watch to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 308, 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, Matt. x. 28, ‘Be not afraid of them that kill the body.’ Delivered on a Festival of Martyrs. (HTML)
CCEL Footnote 2232 (In-Text, Margin)
7. After this brief examination then, know and hold for certain that the body is dead without the soul, and that the soul is dead without God. Every man without God hath a dead soul. Thou dost bewail the dead: bewail the sinner rather, bewail rather the ungodly man, bewail the unbeliever. It is written, “The mourning for the dead is seven days; for a fool and an ungodly man all the days of his life.”[Ecclesiasticus 22:12] What! are there no bowels of Christian compassion in thee; that thou mournest for a body from which the soul is gone, and mournest not for the soul, from which God is departed? Let the Martyr remembering this make answer to him that threatens him, “Why dost thou force me to deny Christ?” Wouldest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 163, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
First Instruction. (HTML)
CCEL Footnote 515 (In-Text, Margin)
... tongue off from outrageous words; and again in another place, after showing that we need influence from above, both as accompanying and preceding our own effort so as to keep this wild beast within: stretching forth his hands to God, the prophet said, “Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips;” and he who before admonished, himself too says again “Who shall set a watch before my mouth, and a seal of wisdom upon my lips?”[Ecclesiasticus 22:27] Dost thou not see, each one fearing these falls and bewailing them, both giving advice, and praying that the tongue may have the benefit of much watchfulness? and for what reason, says one, if this organ brings us such ruin, did God originally place ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 220, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Julian. (HTML)
CCEL Footnote 3073 (In-Text, Margin)
Holy scripture says: “a tale out of season is as musick in mourning.”[Ecclesiasticus 22:6] Accordingly I have disdained the graces of rhetoric and those charms of eloquence which boys find so captivating, and have fallen back on the serious tone of the sacred writings. For in these are to be found true medicines for wounds and sure remedies for sorrow. In these a mother receives back her only son even on the bier. In these a crowd of mourners hears the words: “the maid is not dead but sleepeth.” In these one that is four days dead comes forth bound ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 500, footnote 2 (Image)
Jerome: Letters and Select Works
Prefaces. (HTML)
Prefaces to the Commentaries. (HTML)
Ezekiel. (HTML)
CCEL Footnote 5437 (In-Text, Margin)
... was wavering between hope and despair, and was torturing myself with the misfortunes of other people. But when the bright light of all the world was put out, or, rather, when the Roman Empire was decapitated, and, to speak more correctly, the whole world perished in one city, “I became dumb and humbled myself, and kept silence from good words, but my grief broke out afresh, my heart glowed within me, and while I meditated the fire was kindled;” and I thought I ought not to disregard the saying,[Ecclesiasticus 22:6] “An untimely story is like music in a time of grief.” But seeing that you persist in making this request, and a wound, though deep, heals by degrees; and the scorpion lies beneath the ground with Enceladus and Porphyrion, and the many-headed Hydra ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 49, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence. (HTML)
... less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men’s feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: “Lose thy money for thy brother and thy friend.” And again: “I will not be ashamed to defend a friend, neither will I hide myself from him.”[Ecclesiasticus 22:31] If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend; yet none has ever doubted that it is in love that our best defence lies. As the Apostle says: “It beareth all things, believeth all things, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 50, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter VIII. Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment. (HTML)
... by the vigour of his character, by his strength of mind and influence, stands forth above all others, and further, is better fitted by example and experience than others; that can put an end to immediate dangers, foresee future ones, point out those close at hand, can explain a subject, bring relief in time, is ready not only to give advice but also to give help,—in such a man confidence is placed, so that he who seeks advice can say: “Though evil should happen to me through him, I will bear it.”[Ecclesiasticus 22:31]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 88, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter XXII. Virtue must never be given up for the sake of a friend. If, however, one has to bear witness against a friend, it must be done with caution. Between friends what candour is needed in opening the heart, what magnanimity in suffering, what freedom in finding fault! Friendship is the guardian of virtues, which are not to be found but in men of like character. It must be mild in rebuking and averse to seeking its own advantage; whence it happens that true friends are scarce among the rich. What is the dignity of friendship? The treachery of a friend, as it is worse, so it is also more hateful than another's, as is recognized from the example of Judas and of Job's friends. (HTML)
128. Open thy breast to a friend that he may be faithful to thee, and that thou mayest receive from him the delight of thy life. “For a faithful friend is the medicine of life and the grace of immortality.” Give way to a friend as to an equal, and be not ashamed to be beforehand with thy friend in doing kindly duties. For friendship knows nothing of pride. So the wise man says: “Do not blush to greet a friend.”[Ecclesiasticus 22:25] Do not desert a friend in time of need, nor forsake him nor fail him, for friendship is the support of life. Let us then bear our burdens as the Apostle has taught: for he spoke to those whom the charity of the same one body had embraced together. If friends in prosperity help friends, why ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 88, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter XXII. Virtue must never be given up for the sake of a friend. If, however, one has to bear witness against a friend, it must be done with caution. Between friends what candour is needed in opening the heart, what magnanimity in suffering, what freedom in finding fault! Friendship is the guardian of virtues, which are not to be found but in men of like character. It must be mild in rebuking and averse to seeking its own advantage; whence it happens that true friends are scarce among the rich. What is the dignity of friendship? The treachery of a friend, as it is worse, so it is also more hateful than another's, as is recognized from the example of Judas and of Job's friends. (HTML)
129. If necessary, let us endure for a friend even hardship. Often enmity has to be borne for the sake of a friend’s innocence; oftentimes revilings, if one defends and answers for a friend who is found fault with and accused. Do not be afraid of such displeasure, for the voice of the just says: “Though evil come upon me, I will endure it for a friend’s sake.”[Ecclesiasticus 22:26] In adversity, too, a friend is proved, for in prosperity all seem to be friends. But as in adversity patience and endurance are needed, so in prosperity strong influence is wanted to check and confute the arrogance of a friend who becomes overbearing.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 233, footnote 4 (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 V. Of the Spirit of Gluttony. (HTML)
Chapter I. The transition from the Institutes of the monks to the struggle against the eight principal faults. (HTML)
... book of ours is now by the help of God to be produced. For after the four books which have been composed on the customs of the monasteries, we now propose, being strengthened by God through your prayers, to approach the struggle against the eight principal faults, i.e. first, Gluttony or the pleasures of the palate; secondly, Fornication; thirdly, Covetousness, which means Avarice, or, as it may more properly be called, the love of money, fourthly, Anger; fifthly, Dejection; sixthly, “Accidie,”[Ecclesiasticus 22:14] which is heaviness or weariness of heart; seventhly, κενοδοξία which means foolish or vain glory; eighthly, pride. And on entering upon this difficult task we need your prayers, O most blessed Pope Castor, more ...