Augustine of Hippo : But then in the correction and repression of other men's sins, one must take heed that in rebuking another he does not lift up himself. The sentence of the apostle must be remembered: "Let one who thinks he stands, take heed lest he fall." Let the voice of chiding sound outwardly in tones of terror, let the spirit of love and gentleness be maintained within.… So then you must neither consent to evil, so as to approve of it, nor be negligent, so as not to reprove it, nor be proud, so as to reprove it in a tone of insult. — SERMONS ON NEW TESTAMENT LESSONS 38.20 Augustine of Hippo : Now, penance itself is often omitted because of weakness, even when in church custom there is an adequate reason why it should be performed. For shame is the fear of displeasing men, when one loves good opinion more than he regards judgment, which would make him humble in penitence. Thus not only for one to repent but also in order that he may be enabled to do so, the mercy of God is prerequisite. Otherwise, the apostle would not say of some, "In case God gives them repentance." — Enchiridion 82.22 Augustine of Hippo : Let Pelagius confess that pardon is granted to the repentant according to the grace and mercy of God, not according to his merits. It is that very repentance which the apostle called the gift of God when he said of certain ones, "Lest God perhaps may grant them repentance." — Letters 186.9.33 Basil of Caesarea : The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt. When he sees such treatment inflicted upon another, he should again show himself indulgent toward the sinner; but more than that, he ought, in the latter case, to manifest displeasure at the wrong done. — THE LONG RULES, Q.50.R John Chrysostom : Therefore, let us not be provoked with these men, let us not use anger as an excuse, but let us talk with them gently and with kindness. Nothing is more forceful and effective than treatment which is gentle and kind. This is why Paul told us to hold fast to such conduct with all the earnestness of our hearts when he said, "The servant of the Lord must not be quarrelsome but must be kindly toward all." He did not say "only to your brothers" but "toward all." And again, when he said, "Let your gentleness be known," he did not say "to your brothers" but "to all men." What good does it do you, he means, if you love those who love you. — ON THE INCOMPREHENSIBLE NATURE OF GOD 1.7 John Chrysostom : For the pastor of sheep has his flock following him, wherever he may lead them: and if any should stray out of the straight path, and, deserting the good pasture, feed in unproductive or rugged places, a loud shout suffices to collect them and bring back to the fold those who have been parted from it: but if a human being wanders away from the right faith, great exertion, perseverance and patience are required; for he cannot be dragged back by force, nor constrained by fear, but must be led back by persuasion to the truth from which he originally swerved. The pastor therefore ought to be of a noble spirit, so as not to despond, or to despair of the salvation of wanderers from the fold, but continually to reason with himself and say, "Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil." — Treatise on the Priesthood, Book 2 John Chrysostom : "In meekness instructing those that oppose themselves." For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, "A man that is an heretic, after the first and second admonition, reject"? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure. "If God peradventure will give them repentance to the acknowledging of the truth." What he says amounts to this. Perhaps there will be a reformation. Perhaps! for it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. "In meekness," he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration. — Homily on 2 Timothy 6 Oecumenius : Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will. correcting challengers with gentleness. For this is most necessary. For often he who has been given advice ten times and has not listened will obey another who gives advice once, clearly the first ten counselors are working against their own interest. that God may grant them repentance. And if it happens, Paul says, it is the work of God, not only of your gentleness. He suppresses the mindset of the teachers, leading the matter up to God. and that they may come to their senses and escape the Devil's snare. But what is the knowledge of the truth? It is to recover from the Devil and from false doctrines, toward the truth of faith. See how, as from drunkenness or madness, Paul said they recover from the Devil's snare. For just as a little bird, even if caught by the tip of its foot, is still under the snare beneath it; so also we, even if we stray slightly from the doctrine, are caught under the Devil's snare. having been captured by him. Being revived while captured, that is, being seized and confined by error to the will of the Devil. For those who are led astray by evil doctrines, having been seized to the Devil's own will, are held by the Devil. Prophecy of abundant human wickedness, through reprehensible deceit. — COMMENTARY ON 2 TIMOTHY