Ambrose of Milan : But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for thee!" But not only is Absalom the parricide wept over, Amnon is wept over; not only is the incestuous wept over, but is even avenged; the one by the scorn of the kingdom, the other by the exile of his brothers. The wicked is wept over, not the innocent. What is the cause? What is the reason? There is no little deliberation with the prudent and confirmation of results with the wise; for there is great consistency of prudence in so great a difference of actions, but the belief is one. He wept for those who were dead, but did not think that he ought to weep for the dead infant, for he thought that they were lost to him, but hoped that the latter would rise again. — On the Decease of His Brother Satyrus, Book 2.28 Augustine of Hippo : When King David had endured this affliction from his wicked and treacherous son, he had not only tolerated his uncontrolled passion but even lamented his death. He was not held ensnared by a carnal jealousy, since it was not the outrages inflicted on him, but rather the sins of his son that troubled him. For he had forbidden that his son be killed if he were conquered in order that opportunity for repentance might be reserved for him after he was vanquished. Since this was impossible, he did not grieve because of his bereavement in the death of his son but because he realized into what punishments such a wickedly adulterous and murderous soul was precipitated. — CHRISTIAN INSTRUCTION 3.21.30 Augustine of Hippo : Now what are we to do, seeing how many, with the help of the Lord, find the way of peace through your instrumentality? Surely we neither can nor ought to hold them back from this impulse toward unity, through fear that some, utterly hard and cruel to themselves, may destroy themselves by their own will, not ours. Indeed, we should pray that all who carry the standard of Christ against Christ and boast of the gospel against the gospel may forsake their wrong way and rejoice with us in the unity of Christ. But since God, by an inscrutable yet just disposition of his will, has predestined some of them to the ultimate penalty, undoubtedly it is better for some of them to perish in their own fires, while an incomparably greater number are rescued and won over from that deadly schism and separation, than that all should equally burn in the eternal fires of hell as a punishment for their accursed dissension. The church mourns their loss as holy David mourned the loss of his rebellious son about whose safety he had given orders with anxious love. He grieved over his son's death, with tearful utterance, although it was the penalty of a wicked impiety; but as his proud and wicked spirit departed to its own place, the people of God that had been divided by his tyranny recognized their king, and the completeness of their reunion consoled the grief of the father for the loss of his son. — LETTER 204 Augustine of Hippo : But, as we have said elsewhere on occasion, these heretics refuse to take the blame for what they do to us and they lay the blame on us for what they do to themselves. Who of us would wish them to lose anything, much less that they be lost themselves? If the house of David could win peace in no other way than through the death of Absalom, David's son, in the war which he was carrying on against his father—although the latter had instructed his followers with great care to keep him safe and sound as far as it was possible for them to do so, that he might repent and receive pardon from his father's love—what was left for him but to weep for the son that he had lost and find comfort for his grief in the peace thus gained for his kingdom? In the same manner, then, our Catholic mother acts when others who are not her sons make war on her—because it is a fact that this little branch in Africa has been broken off from the great tree which embraces the whole world in the spreading of its branches—and although she is in labor with them in charity, that they may return to the root without which they cannot have true life, still, if she rescues so many others by losing some, especially when these fall by self-destruction, not by the fortune of war as Absalom did, she solaces the grief of her maternal heart and heals it by the deliverance of such numbers of people. — LETTER 185.32 John Chrysostom : So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one's own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forbore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son's case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father, and still he said, "Would that I might have died for thee!" What sayest thou, thou blessed one, thou meekest of all men? Thy son was set upon killing thee, and compassed thee about with ills unnumbered. And when he had been removed, and the trophy was raised, dost thou then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. — HOMILIES ON Romans 29