Desert Fathers : A hermit said to a brother, 'Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, "Let him that thinks he stands take heed lest he fall" (1 Cor. 10:12); "let your speech be seasoned with salt" (Col. 4:6) and so you will be dependent upon Christ.' — The Desert Fathers, Sayings of the Early Christian Monks John Chrysostom : "Let your speech be always with grace, seasoned with salt"; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. "That ye may know how ye ought to answer each one." So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness. — Homily on Colossians 11 John Chrysostom : Next, lest thou think that he is speaking of money, he adds, "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one." That it may not be full of hypocrisy, for this is not "grace," nor "a seasoning with salt." For instance, if it be needful to pay court to any one without incurring danger, refuse not [to do so]; if the occasion require that thou discourse civilly, think not the doing so flattery, do everything that pertaineth to honor, so that piety be not injured. Seest thou not how Daniel payeth court to an impious man? Seest thou not the three children, how wisely they bore themselves, showing both courage, and boldness in speaking, and yet nothing rash nor galling, for so it had not been boldness, but vainglory. "That ye may know," he saith, "how ye ought to answer every man." For the ruler ought to be answered in one way, the ruled in another, the rich in one way, the poor in another. Wherefore? Because the souls of those who are rich, and in authority, are weaker, more inflammable, more fluctuating, so that towards them, one should use condescension; those of the poor, and the ruled, firmer and more intelligent, so that to these one should use greater boldness of speech; looking to one thing, their edification. Not that because one is rich, another poor, the former is to be honored more, the latter less, but because of his weakness, let the former be supported, the latter not so: for instance, when there is no cause for it, do not call the Greek "polluted," nor be insulting; but if thou be asked concerning his doctrine, answer that it is polluted, and impious; but when none asketh thee, nor forceth thee to speak, it becomes thee not causelessly to challenge to thee his enmity. For what need is there to prepare for thyself gratuitous hostilities? Again, if thou art instructing any one; speak on the subject at present before thee, otherwise be silent. If the speech be "seasoned with salt," should it fall into a soul that is of loose texture, it will brace up its slackness; into one that is harsh, it will smooth its ruggedness. Let it be gracious, and so neither hard, nor yet weak, but let it have both sternness and pleasantness therewith. For if one be immoderately stern, he doth more harm than good; and if he be immoderately complaisant, he giveth more pain than pleasure, so that everywhere there ought to be moderation. Be not downcast, and sour visaged, for this is offensive; nor yet be wholly relaxed, for this is open to contempt and treading under foot; but, like the bee, culling the virtue of each, of the one its cheerfulness, of the other its gravity, keep clear of the fault. For if a physician dealeth not with all bodies alike, much more ought not a teacher. And yet better will the body bear unsuitable medicines, than the soul language; for instance, a Greek cometh to thee, and becomes thy friend; discourse not at all with him on this subject, until he have become a close friend, and after he hath become so, do it gradually. See, when Paul also had come to Athens, how he discoursed with them. He said not, "O polluted, and all-polluted"; but what? "Ye men of Athens, in all things I perceive that ye are somewhat superstitious." (Acts xvii. 22.) Again, when to insult was needful, he refused not; but with great vehemency he said to Elymas, "O full of all guile and all villainy, son of the devil, enemy of all righteousness." For as to have insulted those had been senselessness, so not to have insulted this one had been softness. Again, art thou brought unto a ruler on a matter of business, see that thou render him the honors that are his due. — Homily on Colossians 11 Pseudo-Clement : And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets." [1 Corinthians 12:29] For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body." [James 3:2] And, "If a man speak, let him speak in the words of God." [1 Peter 4:11] And, "If there is in you understanding, give an answer to your brother but if not, put your hand on your mouth." [Sirach 5:14] For, "at one time it is proper to keep silence, and at another you to speak." [Ecclesiastes 3:7] And again it says "When a man speaks in season, it is honourable to him." [Proverbs 25:11] And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season." [Colossians 4:6] For "he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue comes anger; but the perfect man keeps watch over his tongue, and loves his soul's life." — Two Epistles on Virginity, Epistle 1 Theonas of Alexandria : Let your conversation always be temperate and modest, and seasoned with religion as with salt. And, further, let there be no jealousy among you or contentiousness, which might bring you into all manner of confusion and division, and thus also make you objects of aversion to Christ and to the emperor, and lead you into the deepest abomination, so that not one stone of your building could stand upon another. — The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain