Tertullian Against Marcion Book V since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them,"[295] and, "Thou shalt put away evil from among you."[829] Tertullian Against Hermogenes it will be in vain that we labour "to put away evil from the midst of us; "[107] Origen Commentary on John Book I His taking away sin is still going on, He is taking it away from every individual in the world, till sin be taken away from the whole world, and the Saviour deliver the kingdom prepared and completed to the Father, a kingdom in which no sin is left at all, and which, therefore, is ready to accept the Father as its king, and which on the other hand is waiting to receive all God has to bestow, fully, and in every part, at that time when the saying[167] Methodius From the Discourse on the Resurrection Now the corruptible and mortal putting on immortality, what else is it but that which is "sown in corruption and raised in incorruption,"[38] Clement of Alexandria Stromata Book VII For in the first Epistle to the Corinthians the divine apostle says: "Dare any of you, having a matter against the other, go to law before the unrighteous, and not before the saints? Know ye not that the saints shall judge the world? "[140] Tertullian To His Wife Book II And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust."[43] Tertullian On Modesty chiding them likewise because "brethren" were not "judged at the bar of the saints: "[43] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the first Epistle of Paul to the Corinthians: "Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world? "[609] Constitutions of the Holy Apostles Book II It is therefore a noble encomium for a Christian to have no contest with any one;[211] Epistle of Polycarp to the Philippians But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world? "[64] Tertullian On Idolatry For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.[151] Tertullian To His Wife Book II ?[44] Dionysius Extant Fragments Part II and are sharers in His kingdom, and partakers with Him in His judgment,[41] Tertullian Against Marcion Book II who is destined to be the judge of angels,[135] Tertullian On Repentance in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels.[66] Tertullian On the Apparel of Women Book I Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge:[18] Tertullian On Modesty "Know ye not that we are to judge angels? "[142] Origen Commentary on Matthew Book X where it is not said "all" angels. And we know also this-"We shall judge angels"[58] Pseudo-Cyprian On the Glory of Martyrdom Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ."[30] Clement of Alexandria Stromata Book VII And how shall one "judge" the apostate "angels," who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong? "he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud,"[144] Cyprian Treatise XII Three Books of Testimonies Against the Jews Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "[610] The Second Epistle of Pope Fabian And herein is the meaning of that word which the apostle speaks: "Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? "[13] Epistle of Polycarp to the Philippians and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,"[37] Epistle of Ignatius to the Ephesians Those that corrupt families shall not inherit the kingdom of God.[113] Those that corrupt families shall not inherit the kingdom of God.[115] Epistle of Ignatius to the Tarsians And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God."[32] Irenaeus Against Heresies Book IV and the apostle says, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."[393] Irenaeus Against Heresies Book V And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God."[81] Clement of Alexandria The Instructor Book III "Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers," and whatever else he adds to these, "shall inherit the kingdom of God."[154] Clement of Alexandria Stromata Book III De ea autem voluptate, quae est praeter regulam: "Ne erretis," inquit; "nec fornicatores, nec idololatrae, nec adulteri, nec molles, nec masculorum concubitores, neque avari, neque fures, neque ebnosi, neque maledici, nec raptores, regnum Dei possidebunt; et nos quidem abluti sum us,"[232] Clement of Alexandria Stromata Book VII "Know ye not that the unrighteous shall not inherit the kingdom of God? "[145] Tertullian On Modesty all others-when affirming that "adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God," he premised, "Do not err"[165] Cyprian Treatise IV On the Lord's Prayer And such indeed were you; but ye are washed; but ye are justified; but ye are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God."[34] Cyprian Treatise XII Three Books of Testimonies Against the Jews And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God."[706] Acts of the Holy Apostle Thomas And I having heard from thee, and believed that thou proclaimest the living God, came and received the seal from thee along with the others; and thou saidst, Whoever shall indulge in filthy intercourse, and especially in adultery, shall not have life with the God whom I proclaim.[50] Origen Against Celsus Book VIII and it is said that "revilers shall not inherit the kingdom of God."[84] " Now to these statements I would answer that we revile no one, for we believe that "revilers will not inherit the kingdom of God."[92] Cyprian Epistle LIV 4. For since it is written, "Neither shall revilers inherit the kingdom of God,"[13] Irenaeus Against Heresies Book IV And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord."[610] Clement of Alexandria Stromata Book VII "And such were some of you"-such manifestly as those still are whom you do not forgive; "but ye are washed,"[146] Tertullian A Treatise on the Soul and, "Such were some of you, but ye are washed."[173] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again: "But ye are washed, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God."[87] Irenaeus Against Heresies Book IV For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient; "[606] Clement of Alexandria Stromata Book VII " Ye are made, so to speak, by Him to be righteous as He is, and are blended as far as possible with the Holy Spirit. For "are not all things lawful to me? yet I will not be brought under the power of any,"[148] so as to do, or think, or speak aught contrary to the Gospel. "Meats for the belly, and the belly for meats, which God shall destroy,"[149] Irenaeus Against Heresies Book V " How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power."[34] Clement of Alexandria The Instructor Book I With milk, then, the Lord's nutriment, we are nursed directly we are born; and as soon as we are regenerated, we are honoured by receiving the good news of the hope of rest, even the Jerusalem above, in which it is written that milk and honey fall in showers, receiving through what is material the pledge of the sacred food. "For meats are done away with,"[92] Clement of Alexandria The Instructor Book II But we who seek the heavenly bread must role the belly, which is beneath heaven, and much more the things which are agreeable to it, which "God shall destroy,"[2] says the apostle, justly execrating gluttonous desires. For "meats are for the belly,"[3] Clement of Alexandria Stromata Book III Nam cum "domino sabbati," etiamsi intemperanter vivat, nulla ratio reddenda sit, multo magis qui vitam moderate et temperate instituit, nulli erit rationi reddendae obnoxius. "Omnia enim licent, sed non omnia expediunt,"[44] Etenim de ventre et cibis dictum est: "Escae ventri, et venter escis; Deus antem et illum et has destruet; "[57] usque ad illud: "Corpus autem non fornicationi, sed Domino, et Dominus corpori."[223] Tertullian Against Marcion Book V Why does (the apostle) clothe us and Christ with symbols of the Creator's solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh. "The body," says he, "is not for fornication, but for the Lord; and the Lord for the body,"[299] Novation On the Jewish Meats wherein it was absolutely proved that they are ignorant of what is the true circumcision, and what the true Sabbath; and their ever increasing blindness is confuted in this present epistle, wherein I have briefly discoursed concerning their meats, because that in them they consider that they only are holy, and that all others are defiled.[7] Also elsewhere: "Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body."[26] Gregory Thaumaturgus Canonical Epistle For the apostle says, "Meats for the belly, and the belly for meats: but God shall destroy both it and them."[3] Epistle of Polycarp to the Philippians But He who raised Him up from the dead will raise[14] Irenaeus Against Heresies Book V (now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power."[36] Tertullian Against Marcion Book V with its god, and its god with the temple. You see, then, how that "He who raised up the Lord will also raise us up."[301] Tertullian On Modesty "Moreover, God both raised up the Lord, and will raise up us through His own power; "[170] Cyprian Treatise II On the Dress of Virgins Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, "Ye are not your own, for ye are bought with a great price; glorify and bear God in your body."[9] Archelaus Acts of the Disputation with the Heresiarch Manes and once more, "God hath both raised up the Lord, and will raise up us together with Him by His own power? "[600] Clement of Alexandria The Instructor Book II "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."[212] Tertullian Against Marcion Book IV does not permit "the members of Christ to be joined to a harlot."[1341] Tertullian Against Marcion Book V In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: "Know ye not that your bodies are the members of Christ? "[302] Tertullian On the Resurrection of the Flesh he makes our bodies "the members of Christ; "[79] Tertullian To His Wife Book II less commingles "the members of Christ" with the members of an adulteress.[27] Tertullian On Modesty "Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication."[172] Cyprian Treatise XII Three Books of Testimonies Against the Jews Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit."[701] Pseudo-Cyprian Of the Discipline and Advantage of Chastity Hence also he says the same thing: "That the members of Christ must not be joined with the members of an harlot."[10] Clement of Alexandria Stromata Book III Et quod matrimonium non dicat fomicationem, ostendit eo, quod subiungit: "An nescitis, quod qui adhaeret meretrici, unum est corpus? "[224] Origen de Principiis Book II one spirit, according to the promise of the apostle to those who ought to imitate it, that "he who is joined in the Lord is one spirit."[84] Origen Against Celsus Book II , one being with the Logos of God. Now if, according to Paul's teaching, "he that is joined unto the Lord is one spirit,"[34] Origen Against Celsus Book VI and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that "he who is joined to the Lord is one spirit."[244] Origen Commentary on Matthew Book XIV than he, who, being joined tothe Lord, becomes one spirit with Him.[48] Clement of Alexandria Stromata Book III Ad eos autem pudore afficiendos et reprimendos, qui sunt proclives ad secundas nuptias, apte Apostolus alto quodam tono eloquitur; inquit enim: "Ecce, omne peccatum est extra corpus; qui autem fornicatur, in proprium corpus peccat."[162] De his dicit propheta: "Peccatis vestris venundati estis." Et rursus: "Pollutus es in terra aliena: "[163] Tertullian On Modesty "Every sin which a human being may have committed is extraneous to the body; but whoever fornicateth, sinneth against his own body."[173] Cyprian Epistle LI by necessity, the former by free will: the latter, thinking that it is sufficient for him that he has not sacrificed, has been deceived by an error; the former, a violator of the matrimonial tie of another, or entering a brothel, into the sink and filthy gulf of the common people, has befouled by detestable impurity a sanctified body and God's temple, as says the apostle: "Every sin that a man doeth is without the body, but he that committeth fornication sinneth against his own body."[53] Cyprian Treatise XII Three Books of Testimonies Against the Jews Ye are not your own, for ye are bought with a great price. Glorify and bear the Lord in your body."[704] Acts of Paul and Thecla blessed are they that have kept the flesh chaste, for they shall become a temple of God:[5] Epistle of Ignatius to the Ephesians There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,[106] There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,[111] Epistle of Ignatius to the Philadelphians as the temples of God;[63] Tertullian A Treatise on the Soul but in the apostle's it is "the temple of God,"[307] Tertullian On the Apparel of Women Book II (in) us of the Holy Spirit, we are all" the temple of God,"[3] Tertullian To His Wife Book II So far as I know, "we are not our own, but bought with a price; "[28] Tertullian On Modesty of "temple of God,"[77] "glorify and extol the Lord in your body."[175] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body."[441] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again: "What! know ye not that your bodies are the temple of the Holy Ghost which is in you, which ye have of God? "[88] Constitutions of the Holy Apostles Book V ye ought to be wholly free from all sinful actions; "for you are not your own, but His that bought you"[137] The First Epistle of Clement Concerning Virginity your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus "is a temple of the Holy Spirit of God."[124] Irenaeus Against Heresies Book V In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body."[105] Tertullian Against Marcion Book V What has the heretic to say? That these members of Christ will not rise again, for they are no longer our own? "For," he says, "ye are bought with a price."[303] since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body,[304] Tertullian On the Resurrection of the Flesh glorify and exalt God in your body,"[95] Tertullian On Modesty and was "redeemed with a great price"-"the blood," to wit, "of the Lord and Lamb"[79] A Letter from Origen to Africanus we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died;[4] Cyprian Treatise IV On the Lord's Prayer The blessed apostle also has laid down in his epistle: "Ye are not your own; for ye are bought with a great price. Glorify and bear about God in your body."[32] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body."[46] Origen Commentary on Matthew Book XII according as "we were bought with a price,"[181] "having been redeemed, not with corruptible things as silver or gold, but with precious blood, as of a lamb without blemish and without spot," even of Christ.[182] Clement of Alexandria Stromata Book III Et rursus cure dicit: "Bonum est homini uxorem non tangere, sed propter fornicationes unusquisque suam uxorem habeat; "[176] Tertullian On Monogamy as being Himself, withal, a virgin; to whom looking, the apostle also-himself too for this reason abstinent-gives the preference to continence.[10] The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says:[91] Tertullian On Modesty and with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature-the apple, I mean, of marriage: "But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due."[176] Cyprian Treatise XII Three Books of Testimonies Against the Jews But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way."[574] Methodius Discourse III. Thaleia desiring with all his might that believers in Christ should be chaste, endeavours by many arguments to show them the dignity of chastity, as when he says,[39] Come, now, and let us examine more carefully the very words which are before us, and observe that the apostle did not grant these things unconditionally to all, but first laid down the reason on account of which he was led to this. For, having set forth that "it is good for a man not to touch a woman,"[42] The Testaments of the Twelve Patriarchs VIII For the commandments of the law are twofold, and through prudence must they be fulfilled. For there is a season for a man to embrace his wife, and a season to abstain therefrom[7] Clement of Alexandria Stromata Book III Et rursus: "Unusquisque autem suam uxorem habeat, ne tenter vos Satanas."[70] Methodius Discourse III. Thaleia he added immediately, "Nevertheless, to avoid fornication, let every man have his own wife"[43] and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment."[45] Lactantius Divine Institutes Book V There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God.[67] Clement of Alexandria Stromata Book III ut "vir reddat debiturn uxori, et uxor viro, et ne frustrentur invicem"[179] per dictionem, "fraudetis," ostendens matrimonii debitum esse liberorum procreationem: quod quidem in iis, quae praecedunt, ostendit, dicens: "Mulieri vir debitum reddat; similiter autem mulier quoque viro; "[226] Tertullian Of Patience What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,[42] Irenaeus Against Heresies Book IV But further, in another place he says: "That Satan tempt you not for your incontinence."[183] Clement of Alexandria Stromata Book III Quod autem "ex consensu ad tempus orationi vacat" conjugium, doctrina est continentiae. Adjecit enim illud quidem, "ex consensu," ne quis dissolveret matrimonium; "ad tempus autem,"[132] Ac proinde "episcopos," inquit, oportet constitui, qui ex domo propria toti quoque Ecclesiae prae esse sint meditati. "Unusquisque" ergo, "in quo vocatus est "[133] Et rursus de lege disserens, utens allegoria: "Nam quae sub viro est mulier," inquit, "viventi viro alligata est lege,"[134] Admodum certe circumspecte arcet per concessionem. Nam cum rursus permisit"simul convernire propter Satanam et intemperantiam,"[139] dicens, significavit eum, qui est omnipotens. Quod ab Apostolo autem subjungitur: "Etrursus simul convenite propter Satanam,"[142] id veluti exponens, rursus dicit: "Ne vos tentet Satanas."[177] An meretricem quis dicet virginem, priusquam nubat? "Et ne fraudetis," inquit, "vos invicem, nisi ex consensu ad tempus: "[225] Tertullian On the Veiling of Virgins , or of those who, by consent, have already renounced the common disgrace (which matrimony involves)?[36] Tertullian On Exhortation to Chastity , virginity from one's birth, that is, from the font; which (second virginity) either in the marriage state keeps (its subject) pure by mutual compact,[6] Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers,[54] Dionysius Extant Fragments Part I For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.[162] Of the Journeyings of Philip the Apostle And let all the virgins who believe stand in that house each day, watching over the sick, walking two and two; but let them have no communication with young men, that Satan may not tempt them:[24] Irenaeus Against Heresies Book IV And again: "But this I speak by permission, not by commandment."[181] Tertullian To His Wife Book II them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: "[5] Origen Commentary on John Book X at he may gain those under the law, and to them that are without law as without law, not being without law to God, but under law to Christ, that he may gain those without law, and if to the weak he becomes weak that he may gain the weak, it is clear that these statements must be examined each by itself, that he becomes a Jew, and that sometimes he is under the law and at another time without law, and that sometimes he is weak. Where, for example, he says something by way of permission[16] Clement of Alexandria Stromata Book III annon virum et mulierem et filium tres dicit, quoniam mulier cum viro per Deum conjungitur? Quod si accinctus quis esse velit et expeditus, non volens procreate liberos, propter eam, quae est in procreandis liberis, molestiam et occupationem, "maneat," inquit Apostolus, absque uxore "ut ego."[112] Clement of Alexandria Stromata Book IV says Homer. "But each has his own proper gift of God "[202] Tertullian Against Marcion Book V than the apostle, prohibits. For the apostle, although preferring the grace of continence,[306] Tertullian To His Wife Book II therefore, who prefers that widows and unmarried women should persevere in their integrity, who exhorts us to a copy[17] Tertullian On Monogamy ," he says, "that you all so be as I too (am)."[14] Pseudo-Cyprian On the Glory of Martyrdom And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."[31] A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians ,[3] Clement of Alexandria Stromata Book III Et: "Bonum est manere sicut ego."[151] Tertullian On Exhortation to Chastity For, withal, when he has laid down the definitive rule with reference to "the widowed and the unwedded," that they are to "marry if they cannot contain," because "better it is to marry than to burn,"[18] Tertullian On Modesty But when things lawful are (only) granted by way of indulgence, who hope for things unlawful? "To the unmarried" also, "and widows," he says, "It is good, by his example, to persevere" (in their present state); "but if they were too weak, to marry; because it is preferable to marry than to bum."[178] Methodius Discourse III. Thaleia "I say therefore," he goes on,[46] Clement of Alexandria Stromata Book III ipse quoque "cadat." De secundis autum nuptiis: "Si uraris," inquit Apostolus, "jungere matrimonio."[7] Fortasse autem quoniam iis, qui juste vivunt, resistit propter aemulationem, et adversus eos contendit, volens eos ad suos ordines traducere, per laboriosam continentiam eis vult praebere occasionera. Merito ergo dicit: "Melius est matrimonio jungi quam uri,"[178] Tertullian Against Marcion Book V yet permits the contraction of marriage and the enjoyment of it,[307] Tertullian On Modesty t discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please-since "better it is to marry than to burn."[14] Clement of Alexandria Stromata Book III Rursus dicit Dominus: "Qui uxorem duxit, ne expellat; et qui non duxit, ne ducat; "[183] Et adhuc apertius, dicens: "Iis, qui sunt juncti matrimonio, praecipio, inquit, non ego, sed Dominus, uxorem a viro non sepamri; sin autem separata fuerit, maneat innupta, vel viro reconcilietur; et virum uxorem non dimittere. Reliquis autem dico ego, non Dominus: Si quis frater,"[227] Tertullian Against Marcion Book V about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ,[311] however, when He here commands "the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband,"[312] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the first Epistle of Paul to the Corinthians: "But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife."[755] Irenaeus Against Heresies Book IV But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord."[180] Tertullian To His Wife Book II the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean."[9] Origen Commentary on John Book I "Every Scripture is inspired of God and profitable," does he include his own writings? Or does he not include his dictum,[14] Irenaeus Against Heresies Book IV And for this reason, Paul declares that the "unbelieving wife is sanctified by the believing husband."[311] Clement of Alexandria Stromata Book III Nam quaham ratione dicit Paulus apostolus esse "sanctificatam mulierem a viro," aut "virum a muliere? "[54] non solum in pariendo, sed etiam in discendo. Jam "sancti sunt filii,"[147] usque ad illud: "Nunc autem sancta est."[228] Tertullian A Treatise on the Soul It was from this circumstance that the apostle said, that when either of the parents was sanctified, the children were holy; and this as much by the prerogative of the (Christian) seed as by the discipline of the institution (by baptism, and Christian education). "Else," says he, "were the children unclean" by birth:[264] Tertullian To His Wife Book II by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others[21] Cyprian Treatise II On the Dress of Virgins So both the virgin and the unmarried woman consider those things which are the Lord's, that they may be holy both in body and spirit."[17] Tertullian To His Wife Book II by the believer."[13] Tertullian To His Wife Book II to persevere in their married state, and are sanctified, and have hope of "making a gain"[48] Tertullian To His Wife Book II The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere."[14] Origen Commentary on John Book I "I say, and not the Lord," and[15] Archelaus Acts of the Disputation with the Heresiarch Manes Or is any in uncircumcision? let him not be circumcised. For neither of these is anything, but only the keeping of the commandments of God."[487] Tertullian On Idolatry Then, as to the argument they have the hardihood to bring even from the Scriptures, "that the apostle has said, `As each has been found, so let him persevere.'"[26] Tertullian On the Veiling of Virgins not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone[16] Irenaeus Against Heresies Book IV And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful."[182] Shepherd of Hermas Similitude Fifth [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God,[6] Methodius Discourse III. Thaleia I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity-if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus:[50] Constitutions of the Holy Apostles Book IV Concerning virginity we have received no commandment;[36] Constitutions of the Holy Apostles Book VIII [148] Tertullian On Modesty Now, if in all cases he says it is best for a man thus to be; "Thou art joined to a wife seek not loosing" (that you may give no occasion to adultery); "thou art loosed from a wife, seek not a wife," that you may reserve an opportunity for yourself: "but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the flesh such shall have,"-even here he is granting a permission by way of "sparing them."[180] Clement of Alexandria Stromata Book III Idem autem ilia quoque scribit: "Alligatus es uxori? ne quaeras solutionem. Solutus es ab uxore? ne quaeras uxorem."[69] Tertullian Against Marcion Book V and advises the continuance therein rather than the dissolution there of.[308] Tertullian To His Wife Book I restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife,"[76] sap the apostle; "seek not loosing. You have been loosed from a wife;[77] Tertullian On Exhortation to Chastity However, touching second marriage, we know plainly that the apostle has pronounced: "Thou t been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin."[19] Clement of Alexandria Stromata Book IV For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."[22] Tertullian To His Wife Book I " in re-marrying, still he says "pressure of the flesh ensues."[78] Methodius Discourse III. Thaleia for this is acceptable to God, he does not wish these things to be said as by authority, and as the mind of the Lord, with reference to the giving of a virgin in marriage; for after he had said,[51] So, immediately after he had said, "if a virgin marry, she hath not sinned," he added, "such shall have trouble in the flesh: but I spare you."[52] Clement of Alexandria The Instructor Book II Explaining this more clearly, he adds," It remains that they that have wives be as though they had none, and they that buy as though they possessed not."[91] Clement of Alexandria Stromata Book VII Thus also the apostle says, "that he who marries should be as though he married not,"[95] Tertullian Against Marcion Book I -it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, "It remaineth that they who have wives be as though they had none,"[367] Tertullian Against Marcion Book V both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation. But what reasons does (the apostle) allege for continence? Because "the time is short."[313] and again, "This I say, brethren, that the time is short"[364] Tertullian On the Apparel of Women Book II Why so? Because he had laid down the premiss, saying, "The time is wound up."[89] If, then he shows plainly that even wives themselves are so to be had as if they be not had,[90] Tertullian To His Wife Book I were detestable before Him? "The time," says (the apostle), "is compressed.[63] It remaineth that they who have wives[64] Tertullian On Monogamy " It follows that it is evil to have contact with her; for nothing is contrary to good except evil. And accordingly (he says), "It remains, that both they who have wives so be as if they have not,"[11] ), impose by this time a final bridle upon the flesh, no longer obliquely calling us away from marriage, but openly; since now more (than ever) "the time is become wound up,"[20] Cyprian Treatise XII Three Books of Testimonies Against the Jews It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away."[442] Methodius Discourse III. Thaleia But yet if it shall please you who find chastity hard to bear, rather to turn to marriage; I consider it to be profitable for you to restrain yourselves in the gratification of the flesh, not making your marriage an occasion for abusing your own vessels to uncleanness." Then he adds,[54] Methodius Discourse IX. Tusiane But those who are goaded on by their lusts, although they do not commit fornication, yet who, even in the things which are permitted with a lawful wife, through the heat of unsubdued concupiscence are excessive in embraces, how shall they celebrate the feast? how shall they rejoice, who have not adorned their tabernacle, that is their flesh, with the boughs of the Agnos, nor have listened to that which has been said; that "they that have wives be as though they had none? "[21] Acts of Paul and Thecla blessed are they that have wives as not having them, for they shall receive God for their portion:[7] 2 Clement He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If ye do these things, saith He, "the kingdom of my Father shall come."[64] Shepherd of Hermas Similitude Fourth And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.[3] Tertullian On the Apparel of Women Book II ."[88] Cyprian Treatise II On the Dress of Virgins And the apostle again warns us, and says, "And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away."[28] Irenaeus Against Heresies Book IV And they are also unacquainted with [the meaning of] the passing away of the heaven and earth; but Paul was not ignorant of it when he declared, "For the figure of this world passeth away."[33] Irenaeus Against Heresies Book V Now this is what has been said by the apostle: "For the fashion of this world passeth away."[332] of the world passeth away; "[336] Tertullian On Idolatry He cannot hope for the kingdom of the heavens, whose finger or wand abuses[59] Tertullian On the Resurrection of the Flesh Let, then, the flesh begin to give you pleasure, since the Creator thereof is so great. But, you say, even the world is the work of God, and yet "the fashion of this world passeth away,"[33] Tertullian On the Apparel of Women Book II "Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world[85] Origen de Principiis Book I And Paul seems to confirm the latter view, when he says, "For the fashion of this world passeth away."[112] Origen de Principiis Book II That universe which is bounded by heaven and earth is also called a world, as Paul declares: "For the fashion of this world will pass away."[24] Origen de Principiis Book III manifestly announces the end of the world; as he does also when he again says, "The fashion of this world passeth away."[380] Methodius From the Discourse on the Resurrection we answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendour; for there is no contradiction nor absurdity in the Holy Scriptures. For not "the world" but the "fashion of this world" passeth away,[24] Didache for Thine is the power and the glory for ever. 6. Let grace come, and let this world pass away.[97] Origen Commentary on Matthew Book XIII and "the fashion of this world passeth away,"[7] Clement of Alexandria Stromata Book III " Quid vero? annon licet etiam eis, qui secundum Deum placent uxori, Deo gratias agere? Annon permittitur etiam el, qui uxorem duxit, una cam conjugio etiam esse sollicitum de iis quae sunt Domini? Sed quemadmodum "quae non nupsit, sollicita est de iis, quae sunt Domini, ut sit sancta corpore et spiritu: "[161] Tertullian On the Apparel of Women Book II . Be ye without carefulness,[38] Tertullian On Exhortation to Chastity If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication. For, since he says that married persons make this their solicitude, "how to please one another"[45] Tertullian On Monogamy He renders reasons, likewise, for so advising: that the unmarried think about God, but the married about how, in (their) marriage, each may please his (partner).[12] Cyprian Treatise XII Three Books of Testimonies Against the Jews Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband."[575] Methodius Discourse III. Thaleia " And again, going on and challenging them to the same things, he confirmed his statement, powerfully supporting the state of virginity, and adding expressly the following words to those which he had spoken before, he exclaimed,[55] Tertullian On Prayer "virgins" (as he does in another place[119] Tertullian Of Patience and sets on the virgin the seal[146] Tertullian On the Apparel of Women Book II As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, "You are bound to please your husbands only."[37] Tertullian On the Veiling of Virgins ."[18] Methodius Discourse I. Marcella ings which are honourable, and be distinguished among the foremost for wisdom and addicted to nothing slothful or luxurious, but should excel, and set her mind upon things worthy of the state of virginity, always putting away, by the word, the foulness of luxury, lest in any way some slight hidden corruption should breed the worm of incontinence; for "the unmarried woman careth for the things of the Lord," how she may please the Lord, "that she may be holy both in body and in spirit,"[9] Methodius Discourse V. Thallousa For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman," it is said,[9] Constitutions of the Holy Apostles Book IV Let such a virgin, therefore, be holy in body and soul, as the temple of God,[38] The First Epistle of Clement Concerning Virginity spirit? "[33] Shepherd of Hermas Commandment Sixth "When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions,[3] Tertullian To His Wife Book I and be followers after the better rewards. Thus, albeit he does not "east a snare[30] which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; "[48] Archelaus Acts of the Disputation with the Heresiarch Manes your own salvation. For I do not "cast a snare upon any one,"[26] Methodius Discourse III. Thaleia as not to perceive in this statement the higher praise which Paul accords to chastity? "And this," he says,[57] Methodius Discourse III. Thaleia Wherefore he rejects those of the more incontinent, who, under the influence of vain-glory, would advance to this state, advising them to marry, lest in their time of manly strength, the flesh stirring up the desires and passions, they should be goaded on to defile the soul. For let us consider what he lays down:[58] Methodius Discourse III. Thaleia But for him who of his own free will and purpose decides to preserve his flesh in virgin purity, "having no necessity,"[59] Shepherd of Hermas Similitude Ninth " "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest? ""Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God.[46] Clement of Alexandria Stromata Book IV Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord."[220] Tertullian On Modesty Thus he pronounces that the "preserver of a virgin" doeth" better" than her "giver in marriage."[183] Methodius Discourse II. Theophila in marriage doeth well; but he that giveth her not in marriage doeth bet ter."[18] Shepherd of Hermas Commandment Fourth And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin? ""There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin.[15] Clement of Alexandria Stromata Book III Et rursus: "Mulletest alligata, quandiu vivit vir ejus; sin autem mortuus fuerit, libera est ut nubat, modo in Domino. Beata est autem si sic permanserit, mea quidem sententia."[135] Sed in priore quidem particula, "mortificati estis," inquit, "legi," non matrimonio, "ut efficiamini vos alteri, qui excitatus est ex mortuis,"[136] Tertullian De Corona You have the law from the patriarchs indeed; you have the apostle enjoining people to marry in the Lord.[56] Tertullian Against Marcion Book V You degrade your god, O Marcion, when you make him circumscribed at all by the Creator's time. Assuredly also, when (the apostle) rules that marriage should be "only in the Lord,"[314] Tertullian Of Patience Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow,[145] Tertullian To His Wife Book II Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of Continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that "above all[1] .[7] ."[15] Tertullian On Monogamy Again, the woman, if intending to marry, has to marry "in the Lord; "[52] You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: "The woman is bound for such length of time as her husband liveth; but if he shall have died, she is free; whom she will let her marry, only in the Lord."[87] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first Epistle of Paul to the Corinthians: "The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus."[700] Origen Commentary on Matthew Book XIV And he who wishes to interpret these things figuratively will say that, just as it was said byPaul confident in the grace which he had, "A wife is bound for so long time as her husband liveth,but if the husband be dead she is free to be married to whom she will, only in the Lord; but she ishappier if she abide as she is, after my judgment, and I think that I also have the Spirit ofGod"[153] But this also, "A wife is bound for so long timeas her husband liveth, but if her husband be dead, she is free to be married to whom she will, onlyin the Lord,"[189] A Treatise of Novatian Concerning the Trinity Concerning Him he exultingly says: "And I think also that I have the Spirit of God."[259] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith "And I think also that I have the Spirit of God."[89] Epistle of Mathetes to Diognetus The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life,[66] Irenaeus Against Heresies Book II It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth: "[214] Clement of Alexandria Stromata Book I But the "supposition of knowledge inflates," and fills with pride; "but charity edifieth," which deals not in supposition, but in truth. Whence it is said, "If any man loves, he is known."[143] Clement of Alexandria Stromata Book II But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, "puffeth up."[108] Clement of Alexandria Stromata Book IV And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, "lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed. "[133] Tertullian The Prescription Against Heretics who also "thought that they knew somewhat, whereas they knew not yet anything, as they ought to know."[296] Tertullian On Modesty and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I"[144] Cyprian Treatise XII Three Books of Testimonies Against the Jews And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."[536] Epistle of Ignatius to the Antiochians And those very apostles, who said "that there is one God,"[19] Irenaeus Against Heresies Book III For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him."[46] Clement of Alexandria Stromata Book VI Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, "but to us an idol is no, thing in the world,"[305] Tertullian De Spectaculis renounced all idols, they are utterly unsuitable. "Not that an idol is anything,"[15] Tertullian Against Marcion Book V He introduces his discussion about meats offered to idols with a statement concerning idols (themselves): "We know that an idol is nothing in the world."[316] Origen Against Celsus Book VIII " In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the first Epistle to the Corinthians, in which Paul treats of offerings to idols.[50] Novation On the Jewish Meats And when this creature is taken for food, it nourishes the person who so takes it for the demon, not for God, by making him a fellow-guest with the idol, not with Christ, as rightly do the Jews also.[38] Didache bear what thou art able; but against that which is sacrificed to idols[71] Tertullian Against Marcion Book III For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,-as, for instance, even to idols. The apostle says: "For there be that are called gods, whether in heaven or in earth."[211] Tertullian Against Marcion Book V that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, "although there be that are called gods, whether in l heaven or in earth,"[315] has become a common name (since in the world there are said and believed to be "gods many"[488] Tertullian Against Hermogenes For "although there be that are called gods" in name, "whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things; "[45] Five Books in Reply to Marcion 40 God all things made; "[213] Origen Against Celsus Book IV We know, moreover, that "though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him."[118] Origen Against Celsus Book VIII " To this effect Paul says, "For though there be that are called gods, whether in heaven or in earth, as there are gods many, and lords many."[10] Origen Commentary on John Book I " Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says:[153] Epistle of Ignatius to the Tarsians For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things."[15] Epistle of Ignatius to the Philippians as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; "[5] and one Lord Jesus Christ, our [Lord], "by whom are all things; "[6] And again, "One Lord Jesus Christ."[13] Clement of Alexandria The Instructor Book II But," he says, "through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ."[30] Tertullian Against Marcion Book V Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, "to us there is but one God, the Father."[317] Hippolytus Dogmatical and Historical Fragments For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father; "[219] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith establishes the oneness of the nature; and thus there is a (divinity that is the) property of the Father, according to the word, "There is one God the Father; "[29] For Paul addresses the Father as one in respect of divinity, and speaks of the Son as one in respect of lordship: "There is one God the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, by whom are all things, and we by Him."[36] Clement of Alexandria The Instructor Book II We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God."[20] Clement of Alexandria Stromata Book II ; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dung; and we ought not to have "a conscience" that is "defiled."[155] Clement of Alexandria Stromata Book V "Knowledge is not in all,"[44] Tertullian On Modesty But, so sinning, by shocking the weak consciences of the brethren thoroughly, they will sin against Christ."[148] Clement of Alexandria The Instructor Book II The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse."[22] Clement of Alexandria Stromata Book IV For it is not in the food of the belly, that we have heard good to be situated. But he has heard that"meat will not commend us,"[219] Tertullian On Fasting (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not."[15] Origen Against Celsus Book VIII Paul also says, "Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse."[58] Cyprian Treatise XII Three Books of Testimonies Against the Jews Paul, in the first to the Corinthians: "Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want."[686] Origen Commentary on Matthew Book XI And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, "But meat commendeth us not to God, for neither if we eat are we the better, nor if we eat not are we the worse."[105] And so neither by not eating, I mean by the very fact that we do not eat of the bread which has been sanctified by the word of God and prayer, are we deprived of any good thing, nor by eating are we the better by any good thing; for the cause of our lacking is wickedness and sins, and the cause of our abounding is righteousness and right actions; so that such is the meaning of what is said by Paul, "For neither if we eat are we the better, nor if we eat not are we the worse."[139] Tertullian On Idolatry will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said "to eat of that which is sacrificed to idols"[61] Tertullian De Corona part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs? Shall he, forsooth, either keep watch-service for others more than for Christ, or shall he do it on the Lord's day, when he does not even do it for Christ Himself? And shall he keep guard before the temples which he has renounced? And shall he take a meal where the apostle has forbidden him?[39] Irenaeus Against Heresies Book III And again: "And through thy knowledge shall the weak brother perish, for whom Christ died; "[338] Origen Commentary on Matthew Book XIII But if we were to give more careful consideration to these things, we should be on our guard against sinning against the brethren, and wounding their conscience when it is weak, lest we sin against Christ;[144] The Second Epistle of Clement Concerning Virginity believers say, "Never will we eat flesh, that we may not make our brother to stumble."[24] Clement of Alexandria The Instructor Book II "For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts," says he, "that I may not make my brother stumble."[28] Origen Against Celsus Book VIII and again, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."[56] Cyprian Epistle LXI Certainly let them not cause a scandal to the brethren or sisters, since it is written, "If meat cause my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."[9] Tertullian Against Praxeas ? "[182] Tertullian On Monogamy -shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives?[66] Tertullian On Modesty And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? "[140] Clement of Alexandria Stromata Book III Dicit itaque in quadam epistola: "Non habemus potestatem sororem uxorem circumducendi, sicut et reliqui apostoli? "[74] Tertullian On Exhortation to Chastity Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them[42] Tertullian On Modesty For there is extant withal an Epistle to the Hebrews under the name of Barnabas-a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working? "[255] Tertullian Against Marcion Book V he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.[321] Origen Against Celsus Book II Doth God care for oxen? or saith He it altogether for our sakes? for for our sakes it was written," and so on?[9] Tertullian An Answer to the Jews But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land.[54] Tertullian Against Marcion Book III interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;[62] Tertullian Against Marcion Book V What was the use, however, of adducing the Creator's, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: "Thou shalt not muzzle the ox that treadeth out the corn,"[323] Origen de Principiis Book II Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking of the fruits."[46] Origen Against Celsus Book IV Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking."[230] Archelaus Acts of the Disputation with the Heresiarch Manes may suffice him for all cases? Moreover, it is in perfect harmony with these sayings that Paul speaks, when he interprets to the following intent certain things written in the law: "Thou shalt not muzzle the mouth of the ox that tread-eth out the corn. Doth God take care for oxen? Or saith He it altogether for our sakes? "[172] Constitutions of the Holy Apostles Book II Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "Thou shalt not muzzle the mouth of the ox which treadeth out the corn; "[133] Tertullian Against Marcion Book II to the refreshment[220] Origen Commentary on Matthew Book XII Now the law dies to him who has gone up to the condition of blessedness, and no longer lives under the law, but acts like to Christ, who, though He became under law for the sake of those under law, that He might gain those under law,[23] Tertullian Against Marcion Book V When he teaches that every man ought to live of his own industry,[320] Clement of Alexandria The Instructor Book II I gain the man by a little self-restraint. "Have we not power to eat and to drink? "[29] Tertullian Against Marcion Book V Of this he boasted, and suffered no man to rob him of such glory[327] Tertullian On Modesty With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty."[141] Tertullian An Answer to the Jews And so there is incumbent on us a necessity[89] Clement of Alexandria Stromata Book IV "For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things."[136] Clement of Alexandria Stromata Book VI For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more cam ally, knowing right well that circumcision does not justify; for he professed that "all things were for all" by conformity, preserving those of the dogmas that were essential, "that he might gain all."[237] And Daniel, under the king of the Persians, wore "the chain,"[238] Clement of Alexandria Stromata Book VII But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all."[81] Tertullian On Idolatry Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none,[141] Tertullian On Fasting ,[93] Origen Commentary on Matthew Book XII to be free from all, but to bring himself under bondage to all those below that He might gain the more of them.[258] Clement of Alexandria Stromata Book I "For not only for the Hebrews and those that are under the law," according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all."[37] Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ."[38] Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition.[39] , that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.[40] Tertullian The Prescription Against Heretics doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was "made all things to all men-to the Jews a Jew," to those who were not Jews as one who was not a Jew-"that he might gain all."[258] Tertullian Against Marcion Book V Their truth may be inferred from their agreement with the apostle's own profession, how "to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law,"-and so here with respect to those who come in secretly,-"and lastly, how he became all things to all men, that he might gain all."[100] Origen Commentary on John Book X is a different Paul from him who says. Of such an one I will glory, but of myself I will not glory. If he becomes[15] Origen Commentary on Matthew Book XI who in suffering for men "became a curse for us." But just as fittingly Paul became a Jew to the Jews that he might gain Jews,[70] Clement of Alexandria Stromata Book V Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men."[50] Tertullian On Idolatry No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all,"[105] Tertullian Against Marcion Book IV from respect of persons. And yet as Paul himself "became all things to all men,"[76] Tertullian On Monogamy But so did circumstances require him to "become all things to all, in order to gain all; "[100] Cyprian Epistle LI And again: "To the weak I became as weak, that I might gain the weak."[20] Irenaeus Against Heresies Book IV But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway."[617] Cyprian Epistle VIII "Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible."[8] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And they, indeed, that they may receive a corruptible crown; but ye an incorruptible."[59] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the first Epistle of Paul to the Corinthians: "Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible."[547] Pseudo-Cyprian On the Glory of Martyrdom And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain."[26] Tertullian Ad Martyras They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown."[6] Epistle of Theonas to Lucianus Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery[11] Origen Against Celsus Book VII And each of us runs "not as uncertain," and he so fights with evil "not as one beating the air,"[136] Clement of Alexandria Stromata Book III Et ideo Paulus quoque: "Corpus meum," inquit, "castigo, et in servitutem redigo; quoniam qui certat, omnia continet," hoc est, in omnibus continet, non ab omnibus abstinens, sed continenter utens iis, quae utenda judicavit, "illi quidera ut corruptibilem coronam accipiant; nos autem ut incorruptibilem,"[200] Tertullian On Fasting Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old,"[62] Origen Against Celsus Book V We, however, when we do abstain, do so because "we keep under our body, and bring it into subjection,"[168] The First Epistle of Clement Concerning Virginity He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify, the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that tie may "not be cast away,"[81] Irenaeus Against Heresies Book IV ) is come. Wherefore let him that thinketh he standeth, take heed lest he fall."[390] Clement of Alexandria Stromata Book VII For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink; "[175] Origen Against Celsus Book IV And again, in another place: "We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea."[232] Cyprian Epistle LXXV And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples."[34] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud."[32] Tertullian On Baptism For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,[211] Origen Against Celsus Book IV Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: "And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ."[233] Epistle of Ignatius to the Philadelphians which leads to the Father, the Rock,[79] Dialogue of Justin "For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed[26] Fragments from the Lost Writings of Irenaeus And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ"[107] Tertullian An Answer to the Jews (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock[167] Tertullian Against Marcion Book III and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ;[63] Tertullian Against Marcion Book IV .[1428] Tertullian Against Marcion Book V For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since "that rock was Christ,"[328] Tertullian Of Patience as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience. After the edible rain of the manna, after the watery following[59] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again, speaking also of the children of Israel as baptized in the cloud and in the sea, he says: "And they all drank of the same spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ."[90] Recognitions of Clement I In the nineteenth generation the descendants of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern lands those who had obtained the middle portion of the world, and pursued them as far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father,[20] But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed[25] Origen Commentary on Matthew Book XII is every disciple of Christ of whom those drank who drank of the spiritual rock which followed them,[70] For all bear the surname of "rock" who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved,[78] Irenaeus Against Heresies Book IV He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, "with many of them was He not well pleased; "[582] Tertullian On Idolatry .[33] Tertullian Against Marcion Book V out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us."[331] Tertullian On the Resurrection of the Flesh ? For, to borrow the apostle's phrase, these were "figures of ourselves; "[455] Clement of Alexandria The Instructor Book I For the law is the training of refractory children. "Having feasted to the full," accordingly, it is said, "they rose up to play; "[258] Tertullian On Idolatry which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.[16] Tertullian An Answer to the Jews And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt."[11] Tertullian Against Marcion Book V Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not?[333] Tertullian On Fasting y whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. "The people did eat and drink, and they arose to play."[32] Clement of Alexandria The Instructor Book II Remember the four and twenty thousand that were rejected for fornication.[213] Tertullian On Modesty And of course it is a sufficient one, that so vast a number-(the number) of 24, 000-of the People, when they committed fornication with the daughters of Madian, fell in one plague.[69] Irenaeus Against Heresies Book IV For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ."[171] Tertullian Against Marcion Book V But the fact is, the apostle's conclusion corresponds to the beginning: "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come."[335] Tertullian Against Praxeas , I say), "upon whom the ends of the world are come."[200] Tertullian On the Apparel of Women Book II abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course."[94] Tertullian To His Wife Book I Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age,[21] was felt long before "the ends of the world."[62] Origen Against Celsus Book IV and did not see that "all these things happened unto them for ensamples, and were written for our sake, upon whom the ends of the world are come."[209] Hippolytus Exegetical Fragments are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: "Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come."[214] Origen Commentary on John Book I For when he had taken away the veil which was present in the law and the prophets, and by His divinity had proved the sons of men that the Godhead was at work, He opened the way for all those who desired it to be disciples of His wisdom, and to understand what things were true and real in the law of Moses, of which things those of old worshipped the type and the shadow, and what things were real of the things narrated in the histories which "happened to them in the way of type,"[39] Cyprian Epistle LI also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; "[30] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall."[535] Epistle of Ignatius to the Magnesians in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."[6] Shepherd of Hermas Similitude Seventh And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage."[3] Clement of Alexandria Stromata Book II And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful."[63] Clement of Alexandria Stromata Book V as "God," who by instruction is communicated to the faithful, "is faithful; "[31] Origen de Principiis Book III , as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, "There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able."[278] And observe whether some such state of things be not indicated by the language of the apostle: "God is faithful, who will not suffer you to be tempted above what ye are able,"[280] to bear it,"[283] Cyprian Treatise XII Three Books of Testimonies Against the Jews But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."[756] Origen Commentary on Matthew Book XI And observe, since God is faithful, and will not suffer the multitudes to be tempted above that they are able,[51] Tertullian De Corona for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account, that what has no place among the things of God may not be admitted into use with us as with others. Wherefore the apostle exclaims, "Flee idolatry: "[36] Irenaeus Against Heresies Book III and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? "[330] Irenaeus Against Heresies Book V But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body.[10] Address of Tatian to the Greeks What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh[72] Tertullian A Treatise on the Soul Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!"[19] First Apology of Justin For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.[6] Clement of Alexandria The Instructor Book II "For I would not that ye should have fellowship with demons,"[19] Constitutions of the Holy Apostles Book VII But do ye abstain from things offered to idols;[104] Acts and Martyrdom of the Holy Apostle Andrew And this the Son of God, who came on account of the salvation of men, manifestly teaches-that these idols are not only not gods, but also most shameful demons,[2] Tertullian De Spectaculis Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God's feast and the feast of devils.[16] Cyprian Epistle IX Also the blessed apostle has said, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils."[5] Cyprian Epistle XXX That we are not saying this dishonestly, our former letters have proved, wherein we have declared our opinion to you with a very plain statement, both against those who had betrayed themselves as unfaithful by the unlawful presentation of wicked certificates, as if they thought that they would escape those esnaring nets of the devil; whereas, not less than if they had approached to the wicked altars,[9] Cyprian Treatise III On the Lapsed Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils."[23] Recognitions of Clement IV And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled,[31] Clement of Alexandria The Instructor Book II Let the mention we make for our present purpose suffice, as it is not unsuitable to the flowers of the Word; and we have often done this, drawing to the urgent point of the question the most beneficial fountain, in order to water those who have been planted by the Word. "For if it is lawful for me to partake of all things, yet all things are not expedient."[40] For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though "they take no thought for their food."[41] Clement of Alexandria Stromata Book III Nam cum "domino sabbati," etiamsi intemperanter vivat, nulla ratio reddenda sit, multo magis qui vitam moderate et temperate instituit, nulli erit rationi reddendae obnoxius. "Omnia enim licent, sed non omnia expediunt,"[44] Clement of Alexandria Stromata Book IV Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not."[84] Tertullian On Baptism ."[171] Tertullian On the Apparel of Women Book II even of his lord's indulgence! Thus, therefore, the apostle too: "All things," says he, "are lawful, but not all are expedient."[111] Tertullian To His Wife Book II is, to believers, not "lawful; "is not "expedient."[67] Tertullian On Exhortation to Chastity Let it now be granted that repetition of marriage is lawful, if everything which is lawful is good. The same apostle exclaims: "All things are lawful, but all are not profitable."[41] Origen de Principiis Book II The phrase "it is not lawful" is, we think, used by the apostle instead of "it is not possible; "as also is the case in the passage where he says, "All things are lawful for me, but all things are not expedient: all things are lawful for me; but all things edify not."[112] Cyprian Treatise II On the Dress of Virgins But not everything that can be done ought also to be done; nor ought the broad desires that arise out of the pride of the world to be extended beyond the honour and modesty of virginity; since it is written, "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not."[26] Cyprian Treatise XII Three Books of Testimonies Against the Jews Paul, in the first Epistle to the Corinthians: "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not."[757] Clement of Alexandria Stromata Book IV And, "Let no one seek his own advantage, but also that of his neighbour,"[85] Tertullian On the Apparel of Women Book II "Care not merely about your own (things), but (about your) neighbour's? "[18] Clement of Alexandria The Instructor Book II Similarly he has enjoined to purchase "what is sold in the shambles," without curious questioning.[25] Clement of Alexandria Stromata Book IV Should they say, "Whatsoever is sold in the shambles, ought that to be bought? "adding, by way of interrogation, "asking no questions,"[134] Tertullian Against Marcion Book V A great argument for another god is the permission to eat of all kinds of meats, contrary to the law.[336] Tertullian On Fasting owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market[8] Novation On the Jewish Meats Moreover, in another passage: "Everything that is sold in the market-place eat, asking nothing."[24] 1 Clement him. For "the earth is the Lord's, and the fulness thereof."[242] Clement of Alexandria Exhortation to the Heathen For there are, in sooth, "on the fruitful earth thrice ten thousand" demons, not immortal, nor indeed mortal; for they are not endowed with sensation, so as to render them capable of death, but only things of wood and stone, that hold despotic sway over men insulting and violating life through the force of custom. "The earth is the Lord's," it is said, "and the fulness thereof."[137] Clement of Alexandria Stromata Book IV "Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of l for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."[86] "But the earth is the Lord's, and the fulness thereof."[137] Clement of Alexandria Stromata Book VI But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord's, and the fulness thereof[157] But "the earth is God's, and the fulness thereof,"[299] him. For "the earth is the Lord's, and the fulness thereof.[295] Clement of Alexandria The Instructor Book II "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake."[24] Clement of Alexandria Stromata Book IV "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God "[138] Tertullian De Corona If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it,"[34] Epistle of Ignatius to Polycarp But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God.[33] But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.[36] Clement of Alexandria The Instructor Book II For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God,"[38] Origen Against Celsus Book VIII And they who partake of corn and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, "Whether ye eat or drink, or whatever y.e do, do all to the glory of God."[65] The Second Epistle of Clement Concerning Virginity -restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God."[28] Origen Commentary on Matthew Book XI Andwhen these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, "Whether ye eat or drink or whatsoever other thing ye do, do all to the glory of God."[102] Tertullian On Idolatry But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means."[104] The Second Epistle of Clement Concerning Virginity desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved."[22] Cyprian Epistle LI And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ."[19] Epistle of Ignatius to the Ephesians Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers of me, even as I also am of Christ."[30] Clement of Alexandria Stromata Book II " And openly and expressly the apostle, in the first Epistle to the Corinthians says, "Be ye followers of me, as also I am of Christ,"[268] Tertullian On Prayer So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle,[112] Methodius From the Discourse on the Resurrection if he who says so speaks the truth, let us ask him to explain what was the evil which the apostle hated and willed not to do, but did; and the good which he willed to do, but did not; and conversely, whether as often as he willed to do good, so often he did not do the good which he willed, but did the evil which he willed not? And how he can say, when exhorting us to shake off all manner of sin, "Be ye followers of me, even as I also am of Christ? "[76] Lactantius Divine Institutes Book IV And it makes the entire difference what you worship, not how you worship, or what prayer you offer.[385] The First Epistle of Clement Concerning Virginity Christ."[56] Origen Commentary on Matthew Book X and in the stony hearts of the old man, so that by comparison of the letter and by exhibition of the spirit He may enrich the scribe who is made a disciple unto the kingdom of heaven, and make him like unto Himself; until the disciple shall be as the Master, imitating first the imitator of Christ, and after him Christ Himself, according to that which is said by Paul, "Be ye imitators of me even as I also of Christ."[90] Tertullian On the Apparel of Women Book II In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you "be veiled."[66] Tertullian On Monogamy sy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition,[5] Cyprian Epistle LXII in sanctifying the cup of the Lord, and in ministering to the people, do not do that which Jesus Christ, our Lord and God, the founder and teacher of this sacrifice, did and taught, I have thought it as well a religious as a necessary thing to write to you this letter, that, if any one is still kept in this error, he may behold the light of truth, and return to the root and origin of the tradition of the Lord.[3] 2. Know then that I have been admonished that, in offering the cup, the tradition of the Lord[4] Clement of Alexandria The Instructor Book III Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if "the man is head of the woman, and God of the man,"[115] Clement of Alexandria Stromata Book IV "For I would have you know," says the apostle, "that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. For neither is the woman without the man, nor the man without the woman, in the Lord."[92] And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman."[95] Clement of Alexandria Stromata Book V , the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."[89] Tertullian Against Marcion Book V "The head of every man is Christ."[338] Tertullian Against Praxeas " Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for "the head of Christ is God."[170] Tertullian On Prayer , it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer.[95] Tertullian On the Veiling of Virgins ,"[26] is not to cover his head: to wit, because he has not by nature been gifted with excess of hair; because to be shaven or shorn is not shameful to him; because it was not on his account that the angels transgressed; because his Head is Christ.[31] Origen de Principiis Book II who is the head of all things, alone having as head God the Father; for it is written, "The head of Christ is God; "[77] Victorinus Commentary on the Apocalypse of the Blessed John "And His head and His hairs were white as it were white wool, and as it were snow."] On the head the whiteness is shown; "but the head of Christ is God."[5] Constitutions of the Holy Apostles Book I Let the wife be obedient to her own proper husband, because "the husband is the head of the wife."[32] Constitutions of the Holy Apostles Book III For, had it been necessary for women to teach, He Himself had first commanded these also to instruct the people with us. For "if the head of the wife be the man,"[21] Therefore we do not advise you to it; for it is dangerous, or rather wicked and impious. For if the "man be the head of the woman,"[33] Irenaeus Against Heresies Book III We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians,[157] Tertullian On Prayer ."[125] Clement of Alexandria The Instructor Book III And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.[151] Tertullian Against Marcion Book V (although that even they have the right of prophesying, he has already shown[380] Tertullian On Prayer For they who allow to virgins immunity from head-covering, appear to rest on this; that the apostle has not defined "virgins" by name, but "women,"[114] dishonoureth her own head."[124] Victorinus Commentary on the Apocalypse of the Blessed John And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head"[48] Tertullian On the Veiling of Virgins ."[59] Tertullian On Idolatry Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Cµsar's, said, "Render to Cµsar what are Cµsar's, and what are God's to God; "that is, the image of Cµsar, which is on the coin, to Cµsar, and the image of God, which is on man,[117] Tertullian Against Marcion Book V " Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God."[339] Tertullian On Exhortation to Chastity for He wishes His "image "-us-to become likewise His "likeness; "[4] Methodius From the Discourse on the Resurrection And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; "[108] Tertullian Against Marcion Book V If it is because "she was created for the man,"[342] Irenaeus Against Heresies Book I Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels."[99] Tertullian De Corona She has the burden of her own humility to bear. If she ought not to appear with her head uncovered on account of the angels,[58] Tertullian Against Marcion Book V and adds: "Doth God take care of oxen? "Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes."[324] ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? "[341] and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: "Because of the angels."[343] Tertullian On Prayer Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels"[127] Tertullian On the Veiling of Virgins ought to have power upon the head,"[28] Epistle of Ignatius to Hero, a Deacon of Antioch It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man,"[19] Clement of Alexandria The Instructor Book III The Word prohibits us from doing violence to nature[101] Tertullian On Prayer by naming the sex generally, mingled "daughters" and species together in the genus. Again, while he says that "nature herself,"[133] Tertullian On the Veiling of Virgins , because hair serves for a covering,[30] If Scripture is uncertain, Nature is manifest; and concerning Nature's testimony Scripture cannot be uncertain.[56] Tertullian On the Veiling of Virgins ? ""If any," he says, "is contentious, we have not such a custom, nor (has) the Church of God."[33] Cyprian Epistle XXX Nor is it now but lately that this counsel has been considered by us, nor have these sudden appliances against the wicked but recently occurred to us; but this is read of among us as the ancient severity, the ancient faith, the ancient discipline,[4] Cyprian Epistle LXXII Hence it is in vain that some who are overcome by reason oppose to us custom, as if custom were greater than truth;[15] especially since the apostle says, "If any man, however, is thought to be contentious, we have no such custom, neither the Church of God."[39] A Treatise Against the Heretic Novatian by an Anonymous Bishop "Do I praise you? In this I praise you not; that ye come together not for the better, but for the worse."[51] Tertullian The Prescription Against Heretics For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved; "[43] These were the ingenious arts of "spiritual wickednesses,"[410] Tertullian Against Marcion Book V If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion's disciples, have any desire for women. We have often shown before now, that the apostle classes heresies as evil[345] Dialogue of Justin And, `There shall be schisms and heresies.'[89] Clement of Alexandria Stromata Book VII Further, it is said that it is on account of "those that are approved that heresies exist."[154] Tertullian The Prescription Against Heretics nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved."[4] And therefore "heresies must needs be in order that they which are approved might be made manifest,[38] Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also."[42] necessary that there should be heresies;[311] that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies,[416] Tertullian Against the Valentinians Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them[61] Tertullian On the Resurrection of the Flesh Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies; "[260] Now, since it was "needful that there should be heresies, in order that they which are approved might be made manifest; "[480] Origen Against Celsus Book III Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, "For there must be heresies among you, that they who are approved may be made manifest among you."[42] Hippolytus Refutation of All Heresies Book IX , to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion[3] Cyprian Treatise I On the Unity of the Church The Holy Spirit forewarns and says by the apostle, "It is needful also that there should be heresies, that they which are approved may be made manifest among you."[34] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the first epistle of Paul to the Corinthians: "Heresies must needs be, in order that they which are approved may be made manifest among you."[758] Archelaus Acts of the Disputation with the Heresiarch Manes But when Archelaus observed this, he raised his voice like a trumpet above the din, in his anxiety to restrain the multitude, and addressed them thus: "Stop, my beloved brethren, lest mayhap we be found to have the guilt of blood on us at the day of judgment; for it is written of men like this, that 'there must be also heresies among you, that they which are approved may be made manifest among you.'"[407] Lactantius Divine Institutes Book IV Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies,[405] Clement of Alexandria The Instructor Book II But always must we conduct ourselves as in the Lord's presence, lest He say to us, as the apostle in indignation said to the Corinthians, "When ye come together, this is not to eat the Lord's supper."[83] Didache 1. But after ye are filled,[94] Clement of Alexandria The Instructor Book II Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not? "[35] Clement of Alexandria The Instructor Book III Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church[152] Tertullian Against Marcion Book V we have proved from the sacrament of the bread and the cup[348] Cyprian Epistle LXII For as often as ye eat this bread and drink this cup, ye shall show forth the Lord's death until He come."[22] Constitutions of the Holy Apostles Book VIII Being mindful, therefore, of those things that He endured for our sakes, we give Thee thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread"[114] Tertullian A Treatise on the Soul and that the taste of the wine was different from that which He consecrated in memory of His blood.[127] Cyprian Epistle LXII For Scripture says, "For as often as ye eat this bread and drink this cup, ye do show forth the Lord's death till He come."[40] Constitutions of the Holy Apostles Book VII We also, our Father, thank Thee for the precious blood of Jesus Christ, which was shed for us and for His precious body, whereof we celebrate this representation, as Himself appointed us, "to show forth His death."[114] Clement of Alexandria Stromata Book I "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup."[11] Cyprian Epistle IX till unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[7] Cyprian Epistle X e Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[4] Cyprian Epistle LXXIV But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the layer of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!"[39] Cyprian Treatise III On the Lapsed He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."[24] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first to the Corinthians: "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[761] Origen Commentary on Matthew Book X But if any one, when he ought to listen to the precept, "But let each prove himself, and so let him eat of the bread," etc.,[176] Origen Commentary on Matthew Book X The Apostle indeed says, writing to the Corinthians who had diverse sicknesses, "For this cause many among you are weak and sickly, and not a few sleep."[171] Clement of Alexandria Stromata Book I "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."[23] Clement of Alexandria Stromata Book I "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world."[319] Hippolytus Refutation of All Heresies Book VI Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world."[18] Clement of Alexandria The Instructor Book II Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation."[36] Cyprian Treatise XII Three Books of Testimonies Against the Jews And again: "When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment."[687]