Ambrose of Milan : Rightly, then, devotion has claimed first place for itself. Let us consider now also the adornment of the other virtues. Holy Abraham enjoyed the presence of his nephew, to whom he showed fatherly affection. A conflict occurred between the servants of the nephew and those of the uncle. As a truly wise man Abraham was aware that disagreements among servants often break the peace among their masters. He broke the thread of discord so that the contagion might not spread. He thought it preferable that the two separate than that good harmony among them be broken. This is what you should do whenever you find yourself in a similar situation, to forestall a hotbed of discord. In fact, you are not stronger than Abraham. He thought it best to withdraw from the servants' disputes, not to treat them with contempt. And if you are strong enough, take care lest someone weaker than you gives ear to the whisperings of the servants. It often happens that by their undivided service they sow discord among relatives. Better it is to separate from each other so that friendship might remain. When two cannot live together in a house with common property, is it not better graciously to withdraw than to live together in discord? — On Abraham Ambrose of Milan : Abraham made the division, because "the territory"—says Scripture—"was insufficient to contain them both," because they were too rich. It is a worldly vice that land is always insufficient for the rich. Nothing satisfies the greed of the rich. The richer one is, the more greedily one desires possessions. The rich man is eager to extend the boundaries of his field, to exclude his neighbor. Is this what Abraham was like? Not at all, although at the beginning he too was imperfect. For where could perfection have come from before the coming of Christ? He had not yet come who was to say, "If you will be perfect, go, sell everything you possess and give it to the poor and come follow me." However, Abraham offers the choice, quite unlike what a greedy person would do. Like a just man he forestalls strife. — On Abraham Ambrose of Milan : "Let there be no strife," he says, "between you and me and between your herdsmen and my herdsmen; for we are human beings and brothers." We have seen that Abraham is Lot's uncle and Lot is his nephew. Why then does he call him brother? Notice that the motives invoked by the wise man are those of concord. For this reason he first speaks of their common humanity as "human beings." All human beings are children of a single nature, conceived deep within the inward parts, nourished and brought into this world by one womb. For this reason we are bound to one another by a certain family law, like brothers, begotten of one father and borne into this world by one mother, like uterine brothers. And so, since we are the offspring of a rational nature, we should love one another with a mutual love like brothers and not be fighting with one another and persecuting one another. But much more properly the term brothers refers to the soul which is one, the soul whose rational dimension is joined, as we said above, to the senses of the irrational, but being the rational part it is also united to the virtues. For this reason the vices and the virtues of a person are united by fraternal necessity. In fact, the vices are carnal; the virtues belong to the rational soul. But the flesh and the soul, which are the human components, are united as it were by conjugal law. Humanity therefore must make a treaty of sorts between its component parts and impose a peace on them, as it were. But no one is endowed with such great power as to conquer the flesh. And for this reason came "our peace, who has made us both one and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing hostility to an end." Rightly then the apostle described himself as "homo infelix," because he had to endure such a great war within himself, the flames of which he was unable to extinguish. Indeed, Solomon, speaking only of one small part of the passions, namely, anger, says, "The wise man is better than the strong, and he who rules his spirit than he who takes a city." Happy then is one who escapes from this war, who is no longer a stranger and a pilgrim but a fellow citizen of the saints and member of the household of God, who though still on earth is not battered by things of the earth. — On Abraham John Chrysostom : See the extraordinary degree of his humility; see the height of his wisdom. The elder, the senior, addresses his junior and calls his nephew "brother," admits him to the same rank as himself and retains no special distinction for himself. Instead, he says, "Let there be no trouble between you and me, nor between my herdsmen and yours." Nor would it be proper, after all, for this to happen, he says, since we are brothers. Do you see him fulfilling the apostolic law, which says, "Already, then, the verdict has completely gone against you for having lawsuits with one another. Why not rather suffer wrong? Why not rather be defrauded? Instead, you do wrong and defraud, and this to your own brothers." All these admonitions the patriarch observes in fact by saying, "Let there be no trouble between my herdsmen and your herdsmen, because we are brothers." What could be more peace-loving than such a spirit as this? It wasn't idly, of course, or to no purpose that I mentioned at the outset that his reason for preferring solitude to the whole civilized world was a love for peace and quiet. See him in this case too, when he noticed the herdsmen completely at odds, how right from the beginning he tried to quench the fire that threatened to break out and put a stop to the rivalry. You see, it was important for him in his role of teacher of wisdom sent to the inhabitants of Palestine, far from providing any bad example or offering any encouragement, rather to give them all the clearer instruction through the clarion call of his restraint in manners and to convert them into imitators of his own virtue. — HOMILIES ON Genesis 33.7 John Chrysostom : Notice how he addresses Lot on terms of equality—and yet I have the impression that the outbreak of trouble had no other origin than in the refusal of the patriarch's herdsmen to allow Lot to enjoy the same privileges as they. The just man, however, handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also every one in the future never to settle their differences with our relatives by feuding. Their squabbling brings great disgrace on us, and instead of trouble being attributed to them, the blame reverts to us. So what fittingness could there be for brothers, sharing in fact the same nature, the same links of kinship and due at that point to dwell near to each other, to engage in hostilities when it was expected of them to play the role of teaching all these people restraint, gentleness and complete good sense? Let people who believe they are above such reproach give heed to this example when on the grounds of relationship they connive at their relatives' larceny, rapacity, scheming beyond measure, in the city and in the country, confiscation of one person's farm and another's home, and on that basis they show such scoundrels even greater favor. — HOMILIES ON Genesis 33.8