Early Church Fathers Scripture Index : Texts
Ecclesiasticus 25
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 275, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter III.—Against Men Who Embellish Themselves. (HTML)
... the end, the more truly venerable is he, having God alone as his senior, since He is the eternal aged One, He who is older than all things. Prophecy has called him the “Ancient of days; and the hair of His head was as pure wool,” says the prophet. “And none other,” says the Lord, “can make the hair white or black.” How, then, do these godless ones work in rivalry with God, or rather violently oppose Him, when they transmute the hair made white by Him? “The crown of old men is great experience,”[Ecclesiasticus 25:6] says Scripture; and the hoary hair of their countenance is the blossom of large experience. But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent ...
Ante-Nicene Fathers, Volume 5, page 554, footnote 11 (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 the Proverbs: “Bring not the impious man into the habitation of the righteous.” Also in the same, in Ecclesiasticus: “Let righteous men be thy guests.” And again: “The faithful friend is a medicine of life and of immortality.” Also in the same place: “Be thou far from the man who has the power to slay, and thou shalt not suspect fear.” Also in the same place: “Blessed is he who findeth a true friend, and who speaketh righteousness to the listening ear.”[Ecclesiasticus 25:9] Also in the same place: “Hedge thine ears with thorns, and hear not a wicked tongue.” Also in the seventeenth Psalm: “With the righteous Thou shalt be justified; and with the innocent man Thou shalt be innocent; and with the froward man Thou shalt be froward.” ...
Ante-Nicene Fathers, Volume 6, page 170, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Anatolius and Minor Writers. (HTML)
Malchion. (HTML)
The Epistle Written by Malchion, In Name of the Synod of Antioch, Against Paul of Samosata. (HTML)
CCEL Footnote 1402 (In-Text, Margin)
... women into their houses, while others have fallen under suspicion. So that, even although one should admit that he has been doing nothing disgraceful in this matter, yet he ought at least to have avoided the suspicion that springs out of such a course of conduct, lest perchance some might be offended, or find inducement to imitate him. For how, then, should any one censure another, or warn him to beware of yielding to greater familiarity with a woman, lest perchance he might slip, as it is written:[Ecclesiasticus 25] if, although he has dismissed one, he has still retained two with him, and these in the bloom of their youth, and of fair countenance; and if when he goes away he takes them with him; and all this, too, while he indulges in luxury and surfeiting?
Ante-Nicene Fathers, Volume 7, page 456, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3234 (In-Text, Margin)
... have made her.” For the Lord says: “What God has joined together, let no man put asunder.” For the wife is the partner of life, united by God unto one body from two. But he that divides that again into two which is become one, is the enemy of the creation of God, and the adversary of His providence. In like manner, he that retains her that is corrupted is a transgressor of the law of nature; since “he that retains an adulteress is foolish and impious.” For says He, “Cut her off from thy flesh;”[Ecclesiasticus 25:26] for she is not an help, but a snare, bending her mind from thee to another. Nor be ye circumcised in your flesh, but let the circumcision which is of the heart by the Spirit suffice for the faithful; for He says, “Be ye circumcised to your God, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 23, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Unbaptized Infants Damned, But Most Lightly; The Penalty of Adam’s Sin, the Grace of His Body Lost. (HTML)
CCEL Footnote 280 (In-Text, Margin)
... whoever is born of the flesh has need of spiritual regeneration—not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: “Of the woman came the beginning of sin, and through her we all die.”[Ecclesiasticus 25:24] Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: “And they twain shall be one flesh; wherefore,” the Lord ...
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 174, footnote 1 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily XXIX (HTML)
CCEL Footnote 177 (In-Text, Margin)
... among the foolish heathen there are those that practise this philosophy, if not in deeds, yet so far at least as judgment goes; and who know the perishable nature of things present: whereas amongst us some do not even understand these things, but have their very judgment corrupted: and this while the Scripture is ever and anon sounding in our ears, and saying, “In his sight the vile person is contemned, but he honoreth them that fear the Lord: (Ps. xv. 4.) the fear of the Lord excelleth every thing[Ecclesiasticus 25:14]; fear God, and keep His commandments; for this is the whole of man: (Eccles. xii. 13;) be not thou envious of evil men; (Ps. xlix. 16;) all flesh is grass, and all the glory of man as the flower of grass;” (Is. xl. 7.) For these and such-like things ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 315, footnote 5 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book VII (HTML)
The Epistle of the Bishops against Paul. (HTML)
CCEL Footnote 2419 (In-Text, Margin)
14. For how can he reprove or admonish another not to be too familiar with women,—lest he fall, as it is written,[Ecclesiasticus 25] —when he has himself sent one away already, and now has two with him, blooming and beautiful, and takes them with him wherever he goes, and at the same time lives in luxury and surfeiting?
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 112, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius on the Best Method of Translating. (HTML)
CCEL Footnote 1651 (In-Text, Margin)
... brought against him, wishing to use language intelligible to his hearers and confident of the success of his cause, began by congratulating himself in these words: “I think myself happy, King Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused by the Jews: especially because thou art expert in all customs and questions which are among the Jews.” He had read the saying of Jesus: “Well is him that speaketh in the ears of them that will hear;”[Ecclesiasticus 25:9] and he knew that a pleader only succeeds in proportion as he impresses his judge. On this occasion I too think myself happy that learned ears will hear my defence. For a rash tongue charges me with ignorance or falsehood; it alleges that in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 25, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 726 (In-Text, Margin)
26. Let those also who marry but once not reprobate those who have consented to a second marriage[Ecclesiasticus 25:1]: for though continence is a noble and admirable thing, yet it is also permissible to enter upon a second marriage, that the weak may not fall into fornication. For it is good for them, saith the Apostle, if they abide even as I. But if they have not continency, let them marry: for it is better to marry than to burn. But let all the other practices be banished afar, fornication, adultery, and every kind of licentiousness: and let ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 215, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2661 (In-Text, Margin)
... things, and holds in her embrace everything which is good, so that even God himself prefers this title to all the names which He is called; are we to suppose that it is a matter of such slight consequence, and so accessible, that we need but wish, and we would be wise?” “It would be utter folly to do so.” If we, or any learned and prudent man, were to say this to them, and try by degrees to cleanse them from their error, it would be sowing upon rocks, and speaking to ears of men who will not hear:[Ecclesiasticus 25:9] so far are they from being even wise enough to perceive their own ignorance. And we may rightly, in my opinion, apply to them the saying of Solomon: There is an evil which I have seen under the sun, a man wise in his own conceit; and a still greater ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 285, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The First Theological Oration. A Preliminary Discourse Against the Eunomians. (HTML)
CCEL Footnote 3390 (In-Text, Margin)
... danger of being made a thing of little moment. Well then, let these spies bear with us, moved as we are with fatherly compassion, and as holy Jeremiah says, torn in our hearts; let them bear with us so far as not to give a savage reception to our discourse upon this subject; and let them, if indeed they can, restrain their tongues for a short while and lend us their ears. However that may be, you shall at any rate suffer no loss. For either we shall have spoken in the ears of them that will hear,[Ecclesiasticus 25:9] and our words will bear some fruit, namely an advantage to you (since the Sower soweth the Word upon every kind of mind; and the good and fertile bears fruit), or else you will depart despising this discourse of ours as you have despised others, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 313, footnote 2 (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 II. Second Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the trampling down of shame, and the danger of one without contrition. (HTML)
... good morals, so too we cannot find that all old men are equally perfect and excellent. For the true riches of old men are not to be measured by grey hairs but by their diligence in youth and the rewards of their past labours. “For,” says one, “the things that thou hast not gathered in thy youth, how shalt thou find them in thy old age?” “For venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is grey hairs, and a spotless life is old age.”[Ecclesiasticus 25:5] And therefore we are not to follow in the steps or embrace the traditions and advice of every old man whose head is covered with grey hairs, and whose age is his sole claim to respect, but only of those whom we find to have distinguished themselves ...