Excerpt on Edessa from the History of the Church of the country, to Jesus, the good Saviour, who has appeared in the country of Jerusalem: Peace. I have heard about Thee,[20] Epistle of Ignatius to the Philippians and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: "For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone? "[49] Origen Commentary on Matthew Book X Now it is manifest that these things were said to the disciples from that which is prefixed to His words, "And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; "[33] Origen Commentary on Matthew Book XI It is written then-as if the multitudes were below, but the disciples were able to come to Jesus when He went up into the mountain, where the multitudes were not able to be-as follows: "And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; and He opened His mouth and taught them saying, Blessed are the poor in spirit," etc.[30] Again, elsewhere it is written, "And seeing the multitudes, He went up into the mountain, and when He had sat down His disciples came unto Him; "[116] Epistle of Polycarp to the Philippians and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."[20] Clement of Alexandria Stromata Book II to lead a philosophic life. But, on the other hand, it blesses "the poor; "[51] Clement of Alexandria Who is the Rich Man that Shall Be Saved? In the same way spiritual poverty is blessed. Wherefore also Matthew added, "Blessed are the poor."[19] Tertullian Of Patience For whom but the patient has the Lord called happy, in saying, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens? "[113] Tertullian To His Wife Book II To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens,"[57] Tertullian De Fuga in Persecutione Blessed therefore are the poor, because, He says, the kingdom of heaven is theirs who have the soul only treasured up.[51] Origen de Principiis Book II and, "Blessed are the poor in spirit, for they shall inherit the kingdom of heaven; "[32] Archelaus Acts of the Disputation with the Heresiarch Manes Jesus called the poor blessed,[420] whereas Jesus calls the poor blessed.[466] Methodius Discourse VII. Procilla " And the Lord does not profess to give the same honours to all; but to some He promises that they shall be numbered in the kingdom of heaven, to others the inheritance of the earth, and to others to see the Father.[10] Recognitions of Clement I "Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed;[58] Clementine Homily XV Thus he may worship idols, or be a blasphemer or fornicator, or he may live indiscriminately, or perjure himself, or lie, or live the life of an unbeliever. But our teacher pronounced the faithful poor blessed;[29] Origen Commentary on Matthew Book XIV But if it be likened to such a king, and onewho has done such things, who must we say that it is but the Son of God? For He is the King of theheavens, and as He is absolute Wisdom and absolute Righteousness and absolute Truth, is He not soalso absolute Kingdom? But it is not a kingdom of any of those below, nor of a part of those above,but of all the things above, which were called heavens. But if you enquire into the meaning of thewords, "Theirs is the kingdom of heaven,"[43] Epistle of Ignatius to the Ephesians Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ; "[75] Clement of Alexandria Stromata Book IV " He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe." Whence with reason, "blessed are they that mourn: for they shall be comforted; "[49] Tertullian Of Patience Well, who is humble, except he be patient? For no one can abase himself without patience, in the first instance, to bear the act of abasement. "Blessed," saith He, "are the weepers and mourners."[114] Cyprian Epistle LI Whence the Lord in the Gospel calls those that mourn, blessed; because he who mourns calls forth mercy.[46] Cyprian Treatise XII Three Books of Testimonies Against the Jews Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted."[408] Irenaeus Against Heresies Book III This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses "the meek, because they shall inherit the earth."[431] Irenaeus Against Heresies Book V inherit, but is inherited; as also the Lord declares, "Blessed are the meek, for they shall possess the earth by inheritance; "[63] For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth."[283] Clement of Alexandria Stromata Book IV " And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth."[46] Tertullian Of Patience Who, without patience, is tolerant of such unhappinesses? And so to such, "consolation" and "laughter" are promised. "Blessed are the gentle: "[115] Origen de Principiis Book II ension and their chastisement for the offences which they have undergone by way of purgation, may, after having fulfilled and discharged every obligation, deserve a habitation in that land; while those who have been obedient to the word of God, and have henceforth by their obedience shown themselves capable of wisdom, are said to deserve the kingdom of that heaven or heavens; and thus the prediction is more worthily fulfilled, "Blessed are the meek, for they shall inherit the earth; "[31] Cyprian Treatise XII Three Books of Testimonies Against the Jews On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth."[394] Didache My child, be not a murmurer, since it leadeth the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. 7. But be thou meek, since the meek shall inherit the earth.[37] Constitutions of the Holy Apostles Book II In like manner it is in the Gospel also: "Blessed are the meek: for they shall inherit the earth."[9] Constitutions of the Holy Apostles Book VII since "the meek shall inherit the earth."[67] Revelation of Paul And I said: My lord, what is this? And he said to me: This is the land of the meek. Knowest thou not that it is written, Blessed are the meek, for they shall inherit the earth?[21] Clement of Alexandria Who is the Rich Man that Shall Be Saved? How? "In spirit." And again, "Blessed are they that hunger and thirst after the righteousness of God."[20] Tertullian On Fasting How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: "[104] Origen de Principiis Book II They add, moreover, that declaration, in which the Saviour calls those blessed who now hunger and thirst,[189] Cyprian Epistle LXII And let it disturb no one, that when the divine Scrip-lure speaks of baptism, it says that we thirst and drink, since the Lord also in the Gospel says, "Blessed are they which do hunger and thirst after righteousness; "[18] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied."[353] Excerpts of Theodotus For "blessed are they that hunger and thirst after" God's "righteousness; for they shall be filled."[30] Clement of Alexandria Stromata Book IV And He[52] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Blessed are the merciful: for they shall obtain mercy."[354] Constitutions of the Holy Apostles Book II Let him also be merciful; for again it is said: "Blessed are the merciful: for they shall obtain mercy."[10] Constitutions of the Holy Apostles Book VI He that forbade hatred, now pronounces him blessed that loves his enemies.[141] Constitutions of the Holy Apostles Book VII Be merciful; for "blessed are the merciful: for they shall obtain mercy."[69] Acts of Paul and Thecla blessed are they that have kept the baptism, for they shall rest beside the Father and the Son: blessed are the merciful, for they shall obtain mercy,[9] Revelation of Paul not being able to give an answer. And again there came a voice to it: He who has shown mercy will have mercy shown to him;[15] Irenaeus Against Heresies Book IV As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God"[110] The prophets, then, indicated beforehand that God should be seen by men; as the Lord also says, "Blessed are the pure in heart, for they shall see God."[279] Clement of Alexandria Stromata Book II and knowing this, "that not what enters into the mouth defileth, but that it is what cometh forth by the mouth that defileth the man. For out of the heart proceed thoughts."[114] But when the only good Father visits it, it is sanctified, and gleams with light. And he who possesses such a heart is so blessed, that "he shall see God."[243] Clement of Alexandria Stromata Book IV And since there are two paths of reaching the perfection of salvation, works and knowledge, He called the"pure in heart blessed, for they shall see God."[54] Clement of Alexandria Stromata Book V For it is evident that no one during the period of life has been able to apprehend God clearly. But" the pure in heart shall see God,"[17] Clement of Alexandria Stromata Book VII e gods are allotted by distribution, reckoned holy among the holy, transferred entire from among the entire, reaching places better than the better places, embracing the divine vision not in mirrors or by means of mirrors, but in the transcendently clear and absolutely pure insatiable vision which is the privilege of intensely loving souls, holding festival through endless ages, remain honoured with the indentity of all excellence. Such is the vision attainable by "the pure in heart."[21] Origen de Principiis Book I Here, if any one lay before us the passage where it is said, "Blessed are the pure in heart, for they shall see God,"[21] Origen Against Celsus Book VI For, according to the declaration of our Jesus, "Blessed are the pure in heart, for they shall see God."[19] Origen Against Celsus Book VII or any other evil thing. Wherefore it is said, "Blessed are the pure in heart, for they shall see God."[72] " We also hold that it is a hard matter to see the Creator and Father of the universe; but it is possible to see Him in the way thus referred to, "Blessed are the pure in heart, for they shall see God; "[99] Cyprian Epistle XLV that henceforth, as though nothing had been either done or said, all things on both sides being forgiven, they would now exhibit to God a heart clean and pure, following the evangelical word which says, "Blessed are the pure in heart, for they shall see God."[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "Blessed are they of a pure heart, for they shall see God."[733] A Treatise of Novatian Concerning the Trinity But if Christ Himself had been the Father, why did He promise as future, a reward which He had already granted and given? For that He says, "Blessed are they of a pure heart, for they shall see God,"[242] Archelaus Acts of the Disputation with the Heresiarch Manes Listen also to what Scripture has to say on this subject: "Blessed are the pure in heart, for they shall see God? "[483] Methodius Discourse XI. Arete Gregorion. Certainly, For these[13] Constitutions of the Holy Apostles Book II Let him also be one of a good conscience, purified from all evil, and wickedness, and unrighteousness; for it is said again: "Blessed are the pure in heart: for they shall see God."[12] Recognitions of Clement II Understand, therefore, that the way is this course of our life; the travellers are those who do good works; the gate is the true Prophet, of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart.[18] Recognitions of Clement III as you say, to be dissolved, why was it made at first? "Peter answered: "It was made for the sake of this present life of men, that there might be some sort of interposition and separation, lest any unworthy one might see the habitation of the celestials and the abode of God Himself, which are prepared in order to be seen by those only who are of pure heart.[12] You said now that God is visible to no one; but when that heaven shall be dissolved, and that superior condition of the heavenly kingdom shall shine forth, then those who are pure in heart[13] And thus my statement is not contrary to the law; neither is that which our Master said, `Blessed are they of a pure heart, for they shall see God.'[16] Clementine Homily XVII perceives, moves, energizes, acts on every side. But He has the most beautiful shape on account of man, that the pure in heart[19] Acts of Paul and Thecla And Paul having gone into the house of Onesiphorus, there was great joy, and bending of knees, and breaking of bread, and the word of God about self-control and the resurrection; Paul saying: Blessed are the pure in heart, for they shall see God:[4] Martyrdom of the Holy and Glorious Apostle Bartholomew The true God and man, therefore, hath not given Himself out to be known, except to those who are pure in heart,[9] The Second Epistle of Pope Pontianus Of the good, however, the Truth says in His own person, "Blessed are the pure in heart, for they shall see God."[3] Clement of Alexandria Stromata Book I And nutriment is received both by bread and by words. And truly "blessed are the peace-makers,"[15] Clement of Alexandria Stromata Book IV "Blessed, then, are the peacemakers,"[55] Clement of Alexandria Who is the Rich Man that Shall Be Saved? " But do you see yourself overcome and overthrown by it? Leave it, throw it away, hate, renounce, flee. "Even if thy right eye offend thee," quickly "cut it out."[31] Tertullian On Baptism For which reason the "peace-making"[147] Tertullian Of Patience under this term, surely, the impatient cannot possibly be classed. Again, when He marks "the peacemakers"[116] Tertullian On Modesty and `peacemakers; '[22] these will it be thy duty so to be, for "blessed are the peacemakers; "[47] Cyprian Treatise I On the Unity of the Church If we are fellow-heirs with Christ, let us abide in the peace of Christ; if we are sons of God, we ought to be peacemakers. "Blessed," says He, "are the peacemakers; for they shall be called the sons of God."[67] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God."[376] Constitutions of the Holy Apostles Book II [11] Draw by your instruction those who are angry to friendship, and those who are at variance to agreement. For the Lord says: "Blessed are the peacemakers, for they shall be called the children of God."[216] Recognitions of Clement II But you both unskilfully and rashly find fault with what you do not understand: for you have heard that the Master came not to send peace on earth; but that He also said, `Blessed are the peace-makers, for they shall be called the very sons of God, '[21] The believers therefore, and the obedient, He charges to have peace among themselves. and says to them, `Blessed are the peacemakers, for they shall be called the very sons of God.'[23] Origen Commentary on Matthew Book II .... "[2] Clement of Alexandria Stromata Book IV Our holy Saviour applied poverty and riches, and the like, both to spiritual things and objects of sense. For when He said, "Blessed are they that are persecuted for righteousness' sake,"[23] "Blessed are they," says He, "who are persecuted for righteousness' sake, for they shall be called the sons of God; "[56] Tertullian On the Resurrection of the Flesh He remembered the award (which the Lord assigns) in the Gospel: "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven."[270] Tertullian Scorpiace ! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven."[57] Cyprian Epistle XXV Rejoice, and be exceeding glad: for so did their fathers persecute the prophets which were before you."[5] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven."[112] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven."[482] Dionysius Extant Fragments Part II And another individual, who was by birth a Libyan, and who at once in name ' and in real blessedness was also a true Macar[28] The Second Epistle of Zephyrinus Yet even persecutions are to be endured patiently, that ye may be known to be His disciples, for whom also ye suffer. Whence, too, he says Himself, "Blessed are they which are persecuted for righteousness' sake."[4] Tertullian Of Patience If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice."[89] When, however, He says, "Rejoice and exult, as often as they shall curse and persecute you; for very great is your reward in heaven,"[117] Tertullian De Fuga in Persecutione If I avoid suffering, I am ashamed to confess. "Happy they who suffer persecution for My name's sake."[26] Constitutions of the Holy Apostles Book II But if any one be maliciously prosecuted by the heathen, because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: "Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for your reward is great in heaven."[45] Constitutions of the Holy Apostles Book V Rejoice, and be exceeding glad, because your reward is great in heaven: for so persecuted they the prophets which were before us."[6] Irenaeus Against Heresies Book IV Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you; "[493] Irenaeus Against Heresies Book I Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt"[80] Irenaeus Against Heresies Book IV which appertain to the human race, indicating that the Church also, which is the salt of the earth,[443] Clement of Alexandria The Instructor Book III For if it is proper mystically "in the closet" to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, "redeeming the time." "For we are the salt of the earth."[158] Clement of Alexandria Stromata Book I Wherefore it was not said to all, "Ye are the salt of the earth."[95] Clement of Alexandria Who is the Rich Man that Shall Be Saved? There are, besides, some, the elect of the elect, and so much more or less distinguished by drawing themselves, like ships to the strand, out of the surge of the world and bringing themselves to safety; not wishing to seem holy, and ashamed if one call them so; hiding in the depth of their mind the ineffable mysteries, and disdaining to let their nobleness be seen in the world; whom the Word calls "the light of the world, and the salt of the earth."[64] Origen Against Celsus Book VIII and society is held together as long as the salt is uncorrupted: for "if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear"[130] Cyprian Treatise I On the Unity of the Church 1. Since the Lord warns us, saying, "Ye are the salt of the earth,"[3] Cyprian Treatise XII Three Books of Testimonies Against the Jews But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men."[751] Seventh Council of Carthage Under Cyprian said: Since the Lord in His Gospel said, "Ye are the salt of the earth: but if the salt should have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out of doors, and to be trodden under foot of men."[24] Methodius Discourse I. Marcella Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for "ye are the salt of the earth,"[8] Irenaeus Against Heresies Book IV But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, "Ye are the light of the world; "[78] Tertullian On Idolatry are a light of the world,[124] Tertullian On the Apparel of Women Book II Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain;[132] Origen Against Celsus Book V to ascend above all created things, and to hope for the enjoyment of the most glorious rewards with God on account of their virtuous lives, and who had heard the words, "Ye are the light of I the world,"[33] Origen Against Celsus Book VII Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, "Ye are the light of the world,"[133] The First Epistle of Clement Concerning Virginity For the beams of their light illumine the whole creation even now by good works, as those who are truly "the light of the world,"[10] faithful workmen; workmen who shall be "the light of the world; "[132] Recognitions of Clement VIII There fore it was well said by One to the heralds of the truth, `Ye are the light of the world, and a city set upon a hill cannot be hid; neither do men light a candle and put it tinder a bushel, but upon a candlestick, that it may enlighten all who are in the house.'[4] Origen Commentary on John Book I while it is day; the night cometh when no man can work. As long as I am in the world, I am the light of the world." Then He says to His disciples,[124] Origen Commentary on John Book VI and is said to be the light of the world. "You," he says,[178] Clement of Alexandria Stromata Book I "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast."[28] Tertullian The Prescription Against Heretics He used Himself to tell them that a candle was not usually "pushed away under a bushel, but placed on a candlestick," in order to "give light to all who are in the house."[283] Tertullian On the Apparel of Women Book II if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel,[133] Hippolytus Refutation of All Heresies Book V And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops,[47] Irenaeus Against Heresies Book II That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father[41] Irenaeus Against Heresies Book IV For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven."[599] Clement of Alexandria Stromata Book III Quid vero? an nescitis, viri egregii (loquor enim tanquam praesentibus), quod cure praeceptis, quae se recte habent, pugnantes, propriae saluti resistis? Non enim ea, quae sunt utiliter edicta, sed vos ipsos evertitis. Et Dominus: "Luceant" quidera, inquit, "bona vestra opera: "[32] Clement of Alexandria Stromata Book IV "Let thy works shine,"[259] Tertullian On Idolatry But "let your works shine," saith He;[114] Tertullian On the Apparel of Women Book II For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? "[131] Origen Against Celsus Book V and, "Let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven,"[34] Cyprian Epistle VI so on the other hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven."[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven."[550] Epistle of Theonas to Lucianus Yea, like gold reduced in the furnace, it has only been made to shine the more under the storms of persecution, and its truth and grandeur have only become always the more and more illustrious, so that now, peace being granted to the churches by our gracious prince, the works of Christians are shining even in sight of the unbelieving, and God your Father, who is in heaven, is glorified thereby;[3] For in old times some former princes thought us malevolent and filled with all manner of crime; but now, seeing your good works, they should not be able to avoid glorifying Christ Himself.[5] Methodius Discourse VI. Agathe Now the oil represents wisdom and righteousness; for while the soul rains down unsparingly, and pours forth these things upon the body, the light of virtue is kindled unquenchably, making its good actions to shine before men, so that our Father which is in heaven may be glorified.[8] The First Epistle of Clement Concerning Virginity that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven."[12] Origen Commentary on John Book II To them the light of the saints will shine. Here, perhaps, we have the key to the meaning of that verse:[50] Origen Commentary on Matthew Book X For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? For, of course, they will not shine for themselves. But perhaps the saying," Let your light shine before men,"[16] Irenaeus Against Heresies Book IV For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation [of all things]. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now,[546] Clement of Alexandria Stromata Book III Et hic est ejus finis, ut nos ab injustitia ad justitiam deducamur, honesta eligendo matrimonia, et liberorum procreationem, bonamque vitae institutionem. Dominus autem "Non venit ad solvendam legem, sed ad implendam: "[52] Tertullian An Answer to the Jews and him Christ Himself, coming "to fulfil the prophets,"[175] Tertullian Against Marcion Book IV , He came not to destroy the law and the prophets, but rather to fulfil them;[170] "I came not to destroy the law, but to fulfil it."[277] " Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, "I came not to destroy, the law, but to fulfil it,"[412] This verity of the gospel then stands unimpaired: "I am not come to destroy the law and the prophets, but rather to fulfil them."[1452] Tertullian Against Marcion Book V If also the gospel of Christ is fulfilled in this same precept, but not the Creator's Christ, what is the use of our contending any longer whether Christ did or did not say, "I am not come to destroy the law, but to fulfil it? "[697] Tertullian On Prayer ), that when, set in "the way" of prayer, we go not unto "the Father" with anger. After that, the Lord, "amplifying the Law,"[75] Tertullian On the Apparel of Women Book II on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in "amplifying the law,"[11] Tertullian On Exhortation to Chastity Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the "fulfilling of the law."[34] Tertullian On Monogamy And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled),[41] Tertullian On Modesty For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has "not dissolved, but fulfilled."[55] Hippolytus Exegetical Fragments For they who keep the commandments, and do not disclaim the ordinances of the law, enjoy rest both in them and in the doctrine of our Lord; and that is the meaning of "in the midst of the lots." As the Lord says, "I am not come to destroy the law and the prophets, but to fulfil them."[23] Archelaus Acts of the Disputation with the Heresiarch Manes When I heard such a sentiment propounded, I repeated to the people that sentence of the Gospel in which our Lord Jesus Christ said of Himself: "I am not come to destroy the law, but to fulfil it."[417] Clementine Homily III "And His sending to the scribes and teachers of the existing Scriptures, as to those who knew the true things of the law that then was, is well known. And also that He said, `I am not come to destroy the law, '[42] Origen Commentary on Matthew Book X And before our Saviour Jesus Christ this net was not wholly filled; for the net of the law and the prophets had to be completed by Him who says, "Think not that I came to destroy the law and the prophets, I came not to destroy but to fulfil."[53] Irenaeus Against Heresies Book I , or one tittle, shall by no means pass away until all be fulfilled."[37] Clement of Alexandria Exhortation to the Heathen I could adduce ten thousand Scriptures of which not "one tittle shall pass away,"[101] Hippolytus Refutation of All Heresies Book VI There are, then, according to Pythagoras, two worlds: one intelligible, which has the monad for an originating principle; and the other sensible. But of this (latter) is the quaternion having the iota the one tittle,[46] Dubious Hippolytus Fragments Hence, too, they indicated the day of the consummation to us, and signified beforehand the day of the apostate that is to appear and deceive men at the last times, and the beginning and end of his kingdom, and the advent of the Judge, and the life of the righteous, and the punishment of the sinners, in order that we all, bearing these things in mind day by day and hour by hour, as children of the Church, might know that "not one jot nor one tittle of these things shall fail,"[9] Constitutions of the Holy Apostles Book VI For He nowhere has dissolved the law, as Simon pretends, bat fulfilled it; for He says: "One iota, or one tittle, shall not pass from the law until all be fulfilled." For says He, "I come not to dissolve the law, but to fulfil it."[108] Clementine Epistle of Peter to James alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law."[3] Clementine Homily III And His saying, `The heaven and the earth shall pass away, but one jot or one tittle shall not pass froth the law, '[43] Acts of Andrew and Matthias Then Jesus said to Andrew: O our Andrew, the heaven and the earth shall pass away, but my words shall not pass away.[35] Epistle of Ignatius to the Ephesians It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom."[109] Clement of Alexandria Stromata Book II He is the Gnostic, who is after the image and likeness of God, who imitates God as far as possible, deficient in none of the things which contribute to the likeness as far as compatible, practising self-restraint and endurance, living righteously, reigning over the passions, bestowing of what he has as far as possible, and doing good both by word and deed. "He is the greatest," it is said, "in the kingdom who shall do and teach; "[218] Cyprian Epistle LXII Moreover, in another place He establishes it, saying, "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven."[32] Cyprian Epistle LXXVI All which things, most brave and faithful soldiers of Christ, you have suggested to your brethren, fulfilling in deeds what ye have previously taught in words, hereafter to be greatest in the kingdom of heaven, as the Lord promises and says, "Whosoever shall do and teach so, shall be called the greatest in the kingdom of heaven."[13] Cyprian Treatise X On Jealousy and Envy why does he who falsely asserts himself to be a Christian, dishonour the flock of Christ? To put on the name of Christ, and not to go in the way of Christ, what else is it but a mockery of the divine name, but a desertion of the way of salvation; since He Himself teaches and says that he shall come unto life who keeps His commandments, and that he is wise who hears and does His words; that he, moreover, is called the greatest doctor in the kingdom of heaven who thus does and teaches;[28] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "He who shall do and teach so, shall be called greatest in the kingdom of heaven."[773] Constitutions of the Holy Apostles Book II Wherefore he says: "Whosoever shall do and teach, he shall be called great in the kingdom of God."[34] Origen Commentary on Matthew Book XIII least, and who occupied the middle position, they further desired to know; unless, indeed, it is more accurate to say that they knew who was least from the words, "Whosoever shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven; "but who was the greatest of all they did not know, even if they had grasped the meaning of the words, "Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven; "[99] Dialogue of Justin For He exhorted His disciples to surpass the pharisaic way of living, with the warning, that if they did not, they might be sure they could not be saved; and these words are recorded in the memoirs: `Unless your righteousness exceed that of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven.'[409] Irenaeus Against Heresies Book IV For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion's followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: "Unless your righteousness shall exceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven."[155] Clement of Alexandria Stromata Book III Revera enim, ut dixit Dominus: "Nisi abundavetit justitia vestra plus quam scribarum et Pharisaeorum, non intrabitis in regnum Dei."[26] Clement of Alexandria Stromata Book VI Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing "more than the scribes and Pharisees."[222] After abandoning idols, then, they will hear the Scripture, "Unless your righteousness exceed the righteousness of the scribes and Pharisees "[306] Tertullian On Idolatry How will our "righteousness abound above that of the Scribes and Pharisees," as the Lord has prescribed,[10] Tertullian On Monogamy as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees.[43] Constitutions of the Holy Apostles Book II For the Lord says to you in the Gospel: "Unless your righteousness abound more than that of the scribes and Pharisees, ye shall by no means enter into the kingdom of heaven."[169] Irenaeus Against Heresies Book II Moreover, this impious opinion of theirs with respect to actions-namely, that it is incumbent on them to have experience of all kinds of deeds, even the most abominable-is refuted by the teaching of the Lord, with whom not only is the adulterer rejected, but also the man who desires to commit adultery;[280] Irenaeus Against Heresies Book IV But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment."[153] Tertullian On Prayer , when from the beginning "all anger" is forbidden us?[72] murder.[76] Not even by an evil word does He permit it to be vented.[77] Tertullian On Modesty and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell."[63] Cyprian Treatise XII Three Books of Testimonies Against the Jews But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment."[419] Irenaeus Against Heresies Book IV and, "he that is angry with his brother without a cause, shall be in danger of the judgment."[208] ), used to express Himself thus: "But I say unto you."[560] Clement of Alexandria The Instructor Book II And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment? "[124] Tertullian On Prayer before we compose whatever of discord or offence we have contracted with our brethren.[69] Tertullian Of Patience , nor to say "fool"[68] Cyprian Epistle LIV and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire,"[14] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire."[462] Constitutions of the Holy Apostles Book II For if he that calls one of the laity Raka,[161] Be ye therefore righteous judges, peacemakers, and without anger. For "he that is angry with his brother without a cause is obnoxious to the judgment."[229] Constitutions of the Holy Apostles Book VI He who then forbade murder, does now forbid causeless anger.[139] The Second Epistle of Pope Fabian Who would ever consider the man who says to his brother "Thou fool" worthy of hell-fire, were it not that the Truth Himself told us so?[16] Irenaeus Against Heresies Book IV For by the gift both honour and affection are shown forth towards the King; and the Lord, wishing us to offer it in all simplicity and innocence, did express Himself thus: "Therefore, when thou offerest thy gift upon the altar, and shalt remember that thy brother hath ought against thee, leave thy gift before the altar, and go thy way; first be reconciled to thy brother, and then return and offer thy gift."[237] Shepherd of Hermas Similitude Ninth Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences.[54] Tertullian Of Patience if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.[125] Five Books in Reply to Marcion Peace with his brother:[269] Cyprian Epistle XXVII You have done uprightly and with discipline, beloved brethren, that, by the advice of my colleagues who were present, you have decided not to communicate with Gaius the presbyter of Didda, and his deacon; who, by communicating with the lapsed, and offering their oblations,[2] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar."[384] Victorinus Commentary on the Apocalypse of the Blessed John But we perceive that the golden altar is thus called heaven, by the testimony that our Lord bears to it; for He says, "When thou bringest thy gift to the altar" (assuredly our gifts are the prayers which we offer), "and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar."[37] Didache 2. But let no one that is at variance[126] Constitutions of the Holy Apostles Book II But our Lord and Saviour Jesus Christ says in the Gospels: "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift to God."[233] Clement of Alexandria Stromata Book III " Dicunt itaque ex iis quemdam, cum ad hostram virginem vultu formosam accessisset, dixisse: Scriptum est: "Da omni te petenti: "[20] Irenaeus Against Heresies Book I They affirm that for this reason Jesus spoke the following parable:-"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing."[298] Clement of Alexandria Stromata Book III Jam vero ipse quoque Servator, cui soil censent esse parendum, odio bere, et maledictis insequi prohibuit et, "Cum adversario," inquit, "vadens, ejus amicus conare discedere."[31] Clement of Alexandria Stromata Book IV and the like; to which it is added, "that ye may be the children of your Father who is in heaven," in allusion to resemblance to God. Again, it is said, "Agree with thine adversary quickly, whilst thou art in the way with him."[131] Tertullian A Treatise on the Soul lest such a man in any transaction of business be irritated by any unjust conduct of yours, and "deliver thee to the judge" of his own (nation[244] It is therefore quite in keeping with this order of things, that that part of our nature should be the first to have the recompense and reward to which they are due on account of its priority. In short, inasmuch as we understand "the prison" pointed out in the Gospel to be Hades,[353] Tertullian Of Patience Who that is contemplating a suit against his adversary will compose the matter by agreement,[123] Tertullian A Treatise on the Soul Moreover, as often as the soul has fallen short as a defaulter in sin, it has to be recalled to existence, until it "pays the utmost farthing,"[240] Tertullian On the Resurrection of the Flesh which will exact the very last farthing?[276] Cyprian Treatise VIII On Works and Alms l from heaven is made ready for Daniel in the den, when shut up by the king's command for a prey to the lions; and you are afraid that food should be wanting to you, labouring and deserving well of the Lord, although He Himself in the Gospel bears witness, for the rebuke of those whose mind is doubtful and faith small, and says: "Behold the fowls of heaven, that they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them: are you not of more value than they? "[36] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel: "Thou shalt not go out thence until thou pay the uttermost farthing."[656] Didache he shall be examined concerning the things which he hath done, and he shall not escape thence until he pay back the last farthing.[19] Irenaeus Against Heresies Book IV But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart."[152] Clement of Alexandria Stromata Book III prius exclamavit ante conjunctam Domini in Novo Testamento vocem, quae dicit ex sua ipsius persona: "Audivistis legem praecipientem: Non moechaberis. Ego autem dico: Non concupisces."[115] Tertullian On Repentance as well (as other sins); while He defines not only the man who had actually invaded another's wedlock to be an adulterer, but likewise him who had contaminated (a woman) by the concupiscence of his gaze?[20] Tertullian On Modesty -forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart; "[62] First Apology of Justin " And, "If thy right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire." And, "Whosoever shall marry her that is divorced from another husband, committeth adultery."[19] Irenaeus Against Heresies Book IV And, "he who has looked upon a woman to lust after her, hath committed adultery with her already in his heart; "[207] Shepherd of Hermas Vision First or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity? "With a smile she replied to me, "The desire of wickedness[9] Shepherd of Hermas Commandment Fourth "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought[1] Theophilus to Autolycus Book III And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart."[25] Athenagoras A Plea for the Christians "For," saith He, "he that looketh on a woman to lust after her, hath committed adultery already in his heart."[123] On behalf of those, then, to whom we apply the names of brothers and sisters, and other designations of relationship, we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos[126] Clement of Alexandria Exhortation to the Heathen "thou shalt not lust, for by lust alone thou hast committed adultery."[151] Clement of Alexandria The Instructor Book III Men, therefore, affording to women a noble example of truth, ought to be ashamed at their stripping before them, and guard against these dangerous sights; "for he who has looked. curiously," it is said, "hath sinned already."[58] Clement of Alexandria Stromata Book II The Gnostic, therefore, will abstain from errors in speech, and thought, and sensation, and action, having heard "that he that looks so as to lust hath committed adultery; "[112] "And he that looketh so as to lust"[139] And those are not reckoned that are not the effect of choice; "for he who has lusted has already committed adultery,"[149] Clement of Alexandria Stromata Book III Hoc autem dicit: "Quicunque respicit ad concupiscentiam, jam moechatus est."[10] generatio creatura Omnipotentis, qui nunquam ex melioribus ad deteriora deduxerit animam); sed ad eos, qui sensibus seu cogitationibus aberraverant, ad nos, inquam, venit Servator: qui quidem ex nostra in praeceptis inobedientia corrupti sunt, dum nimis avide voluptatem persequeremur; cum utique protoplastus noster ternpus praevenisset, et ante debitum tempus matrimonii gratiam appetiisset et aberrasset: quoniam "quicunque aspicit mulierem ad concupiscendum eam, jam moechatus est eam"[172] Is ipse ergo erat Dominus, qui tunc quoque damnabat cupiditatem, quae praevenit matrimonium. Cum ergo dicit Apostolus: "Induite novum hominem, qui secundum Deum creatur,"[173] Clement of Alexandria Stromata Book IV For, expounding the words, "But i say unto you, he that looketh on a woman to lust after, hath committed adultery,"[178] Clement of Alexandria Stromata Book VII Now the Scripture, showing that sinning is foreign to him, sells those who have fallen away to strangers, saying, "Look not on a strange woman, to lust,"[136] Tertullian On Idolatry even in concupiscence,[6] Enough, that the Lord has said faults are committed in the mind and the conscience. If concupiscence or malice have ascended into a man's heart, He saith it is held as a deed.[175] Tertullian A Treatise on the Soul when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart,"[104] The emotions of sin, indeed, when not resulting in effects, are usually imputed to the soul: "Whosoever looketh on a woman to lust after, hath already in his heart committed adultery with her."[270] "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."[350] Tertullian On the Resurrection of the Flesh and again: "Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart."[89] Tertullian On the Apparel of Women Book II dissociate in (the way of) penalty from the actual commission of fornication,[13] Tertullian On Exhortation to Chastity ery kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said, "Whoever has seen a woman with a view to concupiscence has already violated her in his heart."[46] Origen de Principiis Book III and, "Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart; "[42] and, "Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart; "[54] Constitutions of the Holy Apostles Book I But now I say unto you myself, Whosoever shall look on his neighbour's wife to lust after her, hath committed adultery with her already in his heart."[5] Recognitions of Clement VII ' And to this He added: `If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members perish, rather than thy whole body be cast into hell-fire.'[12] Addition to Acts of Philip Knowest thou not, Bartholomew, that the word of our Lord is true life and knowledge? for the Lord said to us in His teaching, Every one who shall look upon a woman, and lust after her in his heart, has completed adultery.[8] Clement of Alexandria The Instructor Book III Accordingly, the Lord very summarily cures this malady: "If thine eye offend thee, cut it out,"[127] Genuine Acts of Peter of Alexandria For when his hypocrisy was laid bare, immediately using the evangelical sword, "If thy right eye offend thee, pluck it out and cast it from thee,"[7] Shepherd of Hermas Commandment Fourth " And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices? "And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."[3] Theophilus to Autolycus Book III "And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery."[26] Clement of Alexandria Stromata Book II "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress,"[279] Tertullian Against Marcion Book IV For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery."[1343] Tertullian On Monogamy " But another reason, too, conspires; nay, not another, but (one)which imposed the law of "the beginning," and moved the will of God to prohibit divorce: the fact that (he)who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery.[78] Tertullian On Modesty Meantime withal, while prohibiting divorce, he uses the Lord's precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace: inasmuch as "whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery."[179] Archelaus Acts of the Disputation with the Heresiarch Manes But I shall also offer, to the best of my ability, some expositions of the other words referred to; that is to say, I shall show that Jesus neither said nor did aught that was contrary to Moses. And first, as to the word, "An eye for an eye, and a tooth for a tooth,"[461] Origen Commentary on Matthew Book XIV But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say,that when Jesus said, "Whosoever shall put away his own wife, saving for the cause of fornication,maketh her an adulteress,"[192] After this our Saviour says,not at all permitting the dissolution of marriages for any other sin than fornication alone, whendetected in the wife, "Whosoever shall but away his own wife, saving for the cause of fornication,maketh her an adulteress."[195] Irenaeus Against Heresies Book IV And, "It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay."[154] Constitutions of the Holy Apostles Book VI He who made a law for swearing rightly, and forbade perjury, has now charged us not to swear at all.[146] First Apology of Justin And with regard to our not swearing at all, and always speaking the truth, He enjoined as follows: "Swear not at all; but let your yea be yea, and your nay, nay; for whatsoever is more than these cometh of evil."[29] Irenaeus Against Heresies Book IV He says: "Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King."[21] Tertullian On Idolatry mendacity, the minister of covetousness I say unto you, Swear not at all: (neither by heaven, because it is God's throne; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black.) But let your discourse be, Yea, yea; Nay, nay: (for whatever is fuller than these is of evil.")[455] Didache 3. thou shalt not forswear thyself,[27] Constitutions of the Holy Apostles Book V For if our Master charged us not to swear by the true God, that our word might be firmer than an oath, nor by heaven itself, for that is a piece of heathen wickedness, nor by Jerusalem, nor by the sanctuary of God, nor the altar, nor the gift, nor the gilding of the altar, nor one's own head,[86] Constitutions of the Holy Apostles Book VII "Thou shalt not covet the things that belong to thy neighbour, as his wife, or his servant, or his ox, or his field." "Thou shalt not forswear thyself; for it is said, "Thou shalt not swear at all."[42] Clementine Homily III But to those who affirmed that He was in the temple, He said, `Swear not by heaven, for it is God's throne; nor by the earth, for it is the footstool of His feet.'[60] Origen Commentary on John Book VI For how can it be harmonized with such a view, that "Heaven is My throne and the earth My footstool," a testimony which Jesus accepts as said of the Father?[113] Irenaeus Against Heresies Book IV Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King,"[36] , ] that there is one King and Lord, the Father of all, of whom He had previously said, "Neither shalt thou swear by Jerusalem, for it is the city of the great King; "[577] Methodius Oration Concerning Simeon and Anna But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King[111] Origen Commentary on John Book X Now Jerusalem, as the Lord Himself teaches in the Gospel according to Matthew,[70] Clement of Alexandria The Instructor Book III "And none other," says the Lord, "can make the hair white or black."[26] Tertullian On the Apparel of Women Book II For, whatever is wont to be burned to the honour of the unclean spirit, that-unless it is applied for honest, and necessary, and salutary uses, for which God's creature was provided-may seem to be a sacrifice. But, however, God saith, "Which of you can make a white hair black, or out of a black a white? "[55] Cyprian Treatise II On the Dress of Virgins But are sincerity and truth preserved, when what is sincere is polluted by adulterous colours, and what is true is changed into a lie by the deceitful dyes of medicaments? Your Lord says, "Thou canst not make one hair white or black; "[35] Tertullian The Prescription Against Heretics Moreover, they remembered the words): "Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil; "[289] Tertullian On the Flesh of Christ Light is light; and darkness, darkness; yea is yea; and nay, nay; "whatsoever is more than these cometh of evil."[318] Tertullian Against Praxeas For, of course, all things will be what their names represent them to be; and what they are and ever will be, that will they be called; and the distinction indicated by the names does not at all admit of any confusion, because there is none in the things which they designate. "Yes is yes, and no is no; for what is more than these, cometh of evil."[102] Cyprian Epistle LIV Already their case has been examined, already sentence concerning them has been pronounced; nor is it fitting for the dignity of priests to be blamed for the levity of a changeable and inconstant mind, when the Lord teaches and says, "Let your communication be, Yea, yea; Nay, nay."[55] Clementine Homily III "But to those who think, as the Scriptures teach, that God swears, He said, `Let your yea be yea, and nay, nay; for what is more than these is of the evil one.'[54] Clementine Homily XIX Moreover, in giving advice, He said, `Let your yea be yea, and your nay nay; for what is more than these is of the evil one.'[8] Tertullian An Answer to the Jews demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out "eye for eye," and to inflict retaliatory revenge for injury.[53] Tertullian On Exhortation to Chastity So, too, "Eye for eye, and tooth for tooth,"[31] Constitutions of the Holy Apostles Book VI not as if just revenge were an unrighteous thing, but because long-suffering is more excellent. Nor did He make laws to root out our natural passions, but only to forbid the excess of them.[143] Irenaeus Against Heresies Book III For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffering, and to turn the other[350] Irenaeus Against Heresies Book IV But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,[550] Clement of Alexandria Who is the Rich Man that Shall Be Saved? But the soul which uses them provides the cause for each. Bear then, it is said, when struck on the face;[22] Tertullian Of Patience If one attempt to provoke you by manual violence, the monition of the Lord is at hand: "To him," He saith, "who smiteth thee on the face, turn the other cheek likewise."[84] Tertullian On Exhortation to Chastity has now grown old, ever since "Let none render evil for evil"[32] Origen de Principiis Book III by which he shows that it was in the power of the people to hear, and to walk in the ways of God. The Saviour also saying, "I say unto you, Resist not evil; "[40] and, "Whoever shall be angry with his brother, shall be in danger of the judgment; "[41] showing that it was in the power of His people to hear and to walk in the ways of God. And the Saviour also, when He commands, "But I say unto you, Resist not evil; "[52] and, "Whosoever shall be angry with his brother, shall be in danger of the judgment; "[53] Origen Against Celsus Book VII and on the other, we have read, "I say unto you, Whoever shall smite thee on the one cheek, turn to him the other also."[51] From these remarks it is evident, that when Jesus said "coarsely," as Celsus terms it, "To him who shall strike thee on the one cheek, turn the other also; and if any man be minded to sue thee at the law, and take away thy coat, let him have thy cloak also,"[145] Arnobius Against the Heathen Book I For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil,[17] Didache If one give thee a blow upon thy right cheek, turn to him the other also;[12] Constitutions of the Holy Apostles Book VII "If any one gives thee a stroke on thy right cheek, turn to him the other also."[18] Clementine Homily XV which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other[15] Addition to Acts of Philip And the Saviour said: O Philip, since thou hast forsaken this commandment of mine, not to render evil for evil,[6] Clement of Alexandria The Instructor Book III " And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."[195] Tertullian Of Patience unless he be a man likewise to offer to one who takes away his coat his cloak as well?[78] Didache If one take away thy cloak, give him also thy coat.[14] Constitutions of the Holy Apostles Book VII And, "He that will sue thee at the law, and take away thy coat, let him have thy cloak also."[21] The Second Epistle of Pope Fabian To this, too, our Lord's word may refer: "And if any man will take away thy coat, and sue thee at the law, let him have thy cloak also."[14] Irenaeus Against Heresies Book IV so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. "And if any one," He says, "shall compel thee [to go] a mile, go with him twain; "[158] Didache and thou shalt be perfect. If one impress thee for one mile, go with him two.[13] Constitutions of the Holy Apostles Book VII "If any one compel thee to go a mile, go with him twain."[20] Epistle of Barnabas Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee,"[266] Clement of Alexandria Stromata Book III Carpocratis autem justitia, et eorum, qui aeque atque ipse impudicam prosequuntur communionem, hoc modo dissolvitur; simul enim ac dixerit: "Te petenti des; "subjungit: "Et eum, qui velit mutuo accipere, ne averseris; "[77] Tertullian On Monogamy the law and the apostle-if, notwithstanding, you care even about this-with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!"[86] Tertullian De Fuga in Persecutione But also to every one who asks me I will give on the plea of charity, not under any intimidation. Who asks?[56] Cyprian Treatise XII Three Books of Testimonies Against the Jews That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away."[358] Constitutions of the Holy Apostles Book VII "Give to him that asketh thee, and from him that would borrow of thee do not shut thy hand."[23] Cyprian Treatise IX On the Advantage of Patience For if ye love them which love you, what reward shall ye have? do not even the publicans the same? And if ye shall salute your brethren only, what do ye more (than others)? do not even the heathens the same thing? Be ye therefore perfect, even as your Father in heaven is perfect."[14] Cyprian Treatise X On Jealousy and Envy But I say unto you, Love your enemies, and pray for them which persecute you; that ye may be the children of your Father which is in heaven, who maketh His sun to rise on the good and on the evil, and sendeth rain upon the just and on the unjust."[38] Constitutions of the Holy Apostles Book VI He that forbade revenge, now commands long-suffering;[142] Epistle of Polycarp to the Philippians and potentates, and princes, and for those that persecute and hate you,[74] Irenaeus Against Heresies Book III the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you,"[349] Theophilus to Autolycus Book III For if ye love them who love you, what reward have ye? This do also the robbers and the publicans."[29] Athenagoras A Plea for the Christians What, then, are those teachings in which we are brought up? "I say unto you, Love your enemies; bless them that curse you; pray for them that persecute you; that ye may be the sons of your Father who is in heaven, who causes His sun to rise on the evil and the good, and sends rain on the just and the unjust."[35] Clement of Alexandria The Instructor Book I He will not desire us to take revenge, who teaches us "to pray for those that despitefully use us."[158] Clement of Alexandria Stromata Book IV How great also is benignity! "Love your enemies," it is said, "bless them who curse you, and pray for them who despitefully use you,"[130] Clement of Alexandria Stromata Book VII For he does not merely instance the Gnostic as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined "to pray for enemies."[141] Tertullian The Apology Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors.[44] Tertullian On Idolatry How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept,[169] Tertullian On Prayer even for our personal enemies.[23] Tertullian Of Patience The law has found more than it has lost, while Christ says, "Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father."[70] Origen Against Celsus Book VIII " And I am not yet speaking of those whose characters have been formed by the teaching of Jesus, and who have heard the words, "Love your enemies, and pray for them which despitefully use you, that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."[76] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to Matthew: "Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous."[623] Lactantius Divine Institutes Book VI He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;[132] Didache the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you.[8] Constitutions of the Holy Apostles Book I For so says He again in the Gospel: "Love your enemies, do good to them that hate you, and pray for them which despitefully use you and persecute you; and ye shall be the children of your Father which is in heaven: for He maketh His sun to shine on the evil and on the good, and raineth on the just and unjust."[15] Constitutions of the Holy Apostles Book VII "Bless them that curse you; pray for them that despitefully use you."[14] 2 Clement "There is no thank unto you, if ye love them that love you; but there is thank unto you, if ye love your enemies and them that hate you; "[97] Clementine Homily III And not only did He o this as a father, but also taught His disciples to do the like, bearing themselves as towards brethren.[10] And again, `Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.'[63] Epistle of Ignatius to the Philadelphians Wherefore "He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust; "[22] First Apology of Justin But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."[25] Irenaeus Against Heresies Book II That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father[41] For where is the day of retribution? For the year has passed, and the day of retribution has not yet come; but He still "makes His sun to rise upon the good and upon the evil, and sends rain upon the just and unjust."[137] Irenaeus Against Heresies Book III 4. The God, therefore, who does benevolently cause His sun to rise upon all,[481] Irenaeus Against Heresies Book IV so that thou mayest not follow him as a slave, but may as a free man go before him, showing thyself in all things kindly disposed and useful to thy neighbour, not regarding their evil intentions, but performing thy kind offices, assimilating thyself to the Father, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust."[159] For He gives existence to all; He, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust."[588] Irenaeus Against Heresies Book V And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills[12] om the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, "making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust."[240] Clement of Alexandria The Instructor Book I In addition to these, again He says, "My Father makes His sun to shine on all."[169] Clement of Alexandria Stromata Book V Since also "the rain" of the divine grace is sent down "on the just and the unjust."[51] Clement of Alexandria Stromata Book VI Do you see that "He who sendeth His rain on the just and on the unjust"[48] Clement of Alexandria Stromata Book VII For if the truth seems to get enemies who entertain bad feeling, yet it is not hostile to any one. "For God makes His sun to shine on the just and on the unjust,"[143] Tertullian A Treatise on the Soul -must all those visions be regarded as emanating, which may be compared to the actual grace of God, as being honest, holy, prophetic, inspired, instructive, inviting to virtue, the bountiful nature of which causes them to overflow even to the profane, since God, with grand impartiality, "sends His showers and sunshine on the just and on the unjust."[285] Tertullian Against Marcion Book II and supreme goodness, which, removed as it is from judiciary emotions, and pure in its own condition, the Marcionites refuse to acknowledge to be in one and the same Deity, "raining on the just and on the unjust, and making His sun to rise on the evil and on the good,"[208] Tertullian Against Marcion Book IV He is the good God who "sendeth rain on the just and on the unjust, and maketh His sun to rise on the evil and on the good; "[1444] Tertullian On the Resurrection of the Flesh Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, "sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!"[185] Origen Against Celsus Book IV and that God, being good, "maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust; "[109] Hippolytus Refutation of All Heresies Book V is declared concerning this (one): "Why do you say that am good? One is good, my Father which is in the heavens, who causeth His sun to rise upon the just and unjust, and sendeth rain upon saints and sinners."[44] Didache for indeed thou art not able. 5. Give to every one that asketh thee, and ask it not back;[16] Constitutions of the Holy Apostles Book II For they do but imitate "their Farther which is in heaven, who maketh His sun to rise on the righteous and unrighteous, and sendeth His rain on the evil and on the good; "[75] Although he does not do so, yet, however, do thou endeavour to forgive thy brother for God's sake, "that thou mayest be the son of thy Father which is in heaven,"[240] Constitutions of the Holy Apostles Book VII For your Father would have you give to all, who Himself "maketh His sun to rise on the evil and on the good, and sendeth His rain on the just and on the unjust."[25] The Testaments of the Twelve Patriarchs X One man hateth him that showeth mercy, and doeth wrong to the adulterer and the thief: this, too, is double-faced, but the whole work is good, because he followeth the Lord's example, in that he receiveth not that which seemeth good with that which is really bad.[5] Recognitions of Clement III Peter answered: "Because without righteousness, goodness would be unrighteousness; for it is the part of a good God to bestow His sunshine and rain equally on the just and the unjust;[19] Recognitions of Clement V "Wherefore awake, and take to yourselves our Lord and God, even that Lord who is Lord both of heaven and earth, and conform yourselves to His image and likeness, as the true Prophet Himself teaches, saying, `Be ye merciful, as also your heavenly Father is merciful, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust.'[9] Origen Commentary on John Book I And He who goes up into the mountains and preaches good things to them, being Himself instructed by His good Father,[57] First Apology of Justin But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."[23] Athenagoras A Plea for the Christians the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity; and who know that the life for which we look is far better than can be described in words, provided we arrive at it pure from all wrong-doing; who, moreover, carry our benevolence to such an extent, that we not only love our friends ("for if ye love them," He says, "that love you, and lend to them that lend to you, what reward will ye have? "[39] Didache , if ye love them that love you? Do not also the Gentiles do the same?[9] Constitutions of the Holy Apostles Book VII "Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same."[15] Epistle of Ignatius to the Philadelphians of whose kindness the Lord, wishing us also to be imitators, says, "Be ye perfect, even as also your Father that is in heaven is perfect."[23] Clement of Alexandria Stromata Book VI Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect "as the Father who is in heaven."[184] Clement of Alexandria Stromata Book VII For all men are the work of one will. And is it not the Saviour, who wishes the Gnostic to be perfect as" the heavenly Father,"[132] Tertullian Against Marcion Book I But as God is eternal and rational, so, I think, He is perfect in all things. "Be ye perfect, even as your Father which is in heaven is perfect."[300] Tertullian On the Apparel of Women Book II turn aside from them, as in all other things, so also in your gait; since you ought to be "perfect, as (is) your Father who is in the heavens."[8] Origen de Principiis Book II The injunction also of the Saviour, when exhorting His disciples to the exercise of kindness, "Be ye perfect, even as your Father who is in heaven is perfect; for He commands His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust,"[34] Origen de Principiis Book IV and, "Be ye perfect, even as your Father also is perfect."[67] Origen Against Celsus Book IV And therefore we are taught to become "perfect," as our Father in heaven is perfect.[124] First Apology of Justin And, "Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven."[26] Tertullian To His Wife Book II But since Scripture commands each of two things-namely, that we work for the Lord without the privity of any second person,[36] Origen Commentary on Matthew Book XI Accordingly, if we do alms before men, having in our thoughts the design of appearing to men philanthropic, and of being honoured because of philanthropy, we receive the reward from men;[148] Clement of Alexandria Stromata Book IV "If thou doest alms," it is said, "let no one know it; and if thou fastest, anoint thyself, that God alone may know,"[208] Tertullian On the Veiling of Virgins Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth[48] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "When thou doest an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward."[598] Irenaeus Against Heresies Book IV And, "When thou doest thine alms, let not thy left hand know what thy right hand doeth."[426] Theophilus to Autolycus Book III And those that do good it teaches not to boast, lest they become men-pleasers. For it says: "Let not your left hand know what your right hand doeth."[30] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to Matthew: "Let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father, which seeth in secret, shall render to thee."[597] Constitutions of the Holy Apostles Book III But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: "Thou, when thou doest thine alms, let not thy left hand know what thy right hand cloth, that thine alms may be in secret."[42] Tertullian On Prayer Do the ears of God wait for sound? How, then, could Jonah's prayer find way out unto heaven from the depth of the whale's belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public?[103] But how" in every place," since we are prohibited[161] Didache 2. Neither pray as the hypocrites; but as the Lord commanded in His Gospel,[82] Constitutions of the Holy Apostles Book VII Now, "when ye pray, be not ye as the hypocrites; "[109] Clement of Alexandria Stromata Book I Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if "thou prayest in the closet," as the Lord taught, "to worship in spirit,"[75] Archelaus Acts of the Disputation with the Heresiarch Manes and again, "Pray to your Father which is in secret? "[165] The Testaments of the Twelve Patriarchs XI How often did the Egyptian threaten me with death! How often did she give me over to punishment, and then call me back, and threaten me when I would not company with her! And she said to me, Thou shalt be lord of me, and all that is mine, if thou wilt give thyself unto me, and thou shall be as our master. Therefore I remembered the words of the fathers of my father Jacob, and I entered into my chamber[3] Tertullian Of Patience of a discussion on the necessaries of faith is not idle, because it is not unfruitful. In edification no loquacity is base, if it be base at any time.[37] Tertullian On Prayer Since, however, the Lord, the Foreseer of human necessities,[65] Cyprian Treatise IV On the Lord's Prayer To those who seek God's kingdom and righteousness, He promises that all things shall be added.[57] Clementine Homily III To those who suppose that God does not foreknow, He said, `For your heavenly Father knoweth that ye need all these things before ye ask Him.'[57] Irenaeus Against Heresies Book II That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father[41] Clement of Alexandria The Instructor Book I And the Lord says in His prayer, "Our Father, who art in heaven."[172] Fragments of Clement from the Latin Translation of Cassiodorus For so you have in the Lord's prayer, "Hallowed be Thy name."[23] Tertullian Against Praxeas self looked up, and prayed, and made supplication of the Father; whither also He taught us to raise ourselves, and pray, "Our Father which art in heaven," etc.,[314] Origen de Principiis Book II Again, what else does the expression, which ought to be used by those who pray, "Our Father who art in heaven,"[35] Cyprian Treatise IV On the Lord's Prayer And forgive us our debts, as we forgive our debtors. And suffer us not to be led into temptation; but deliver us from evil. Amen."[16] Archelaus Acts of the Disputation with the Heresiarch Manes And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: "When ye pray, say, Our Father which art in heaven; "[164] Lactantius Divine Institutes Book IV And it makes the entire difference what you worship, not how you worship, or what prayer you offer.[385] Constitutions of the Holy Apostles Book III ure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: "Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen."[56] Constitutions of the Holy Apostles Book VII but as the Lord has appointed us in the Gospel, so pray ye: "Our Father which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so on earth; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil; for Thine is the kingdom for ever. Amen."[110] Acts of the Holy Apostle Thomas and not only hast Thou given us this, but hast also taught us how to pray;[52] Clement of Alexandria Stromata Book IV And the earthly Church is the image of the heavenly, as we pray also "that the will of God may be done upon the earth as in heaven."[99] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the daily prayer: "Thy will be done, as in heaven, so in earth."[506] Constitutions of the Holy Apostles Book II For this is that which our Lord taught us when we pray to say to His Father, "Thy will be done, as in heaven, so upon earth; "[246] Tertullian On Fasting in our ordinary prayer likewise commanding us to request "bread,"[107] Didache Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread,[83] 1 Clement For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you ; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[55] Epistle of Polycarp to the Philippians forgive, and it shall be forgiven unto you;[17] abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;[39] Irenaeus Against Heresies Book V ) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts; "[143] Clement of Alexandria Stromata Book VII He never remembers those who have sinned against him, but forgives them. Wherefore also he righteously prays, saying, "Forgive us; for we also forgive."[131] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel, in the daily prayer: "Forgive us our debts, even as we forgive our debtors."[537] Constitutions of the Holy Apostles Book II As also He instructed us by His prayer to say unto God: "Forgive us our debts, as we forgive our debtors."[119] For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[64] Epistle of Polycarp to the Philippians and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation ,"[46] Tertullian De Fuga in Persecutione own power! But in the prayer prescribed to us, when we say to our Father, "Lead us not into temptation "[8] Peter of Alexandria Canonical Epistle and again in His prayer, He says to His Father, "and lead us not into temptation, but deliver us from evil."[24] Didache (or, evil); for Thine is the power and the glory for ever.[84] Clementine Homily XIX Also, in the prayer which He delivered to us, we have it said, `Deliver its from the evil one.'[9] Epistle of Ignatius to the Trallians Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you."[57] Shepherd of Hermas Similitude Ninth Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences.[54] Clement of Alexandria Who is the Rich Man that Shall Be Saved? For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren.[77] Tertullian On Prayer without peace? the remission of debts[71] Cyprian Treatise IV On the Lord's Prayer Thus, moreover, John also in his epistle warns us, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins."[60] Shepherd of Hermas Commandment Tenth Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."[9] Tertullian On Prayer Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts;[106] Tertullian On Fasting Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: "[63] Didache 1. But let not your fasts be with the hypocrites;[80] First Apology of Justin For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24] Irenaeus Against Heresies Book IV that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth.[193] Clement of Alexandria Stromata Book III Est autem alius, qui nemini impertit, let incassum "thesauros in terra colligit, ubi aerugo et tinea destruunt."[89] Insectatur autem aliquis generationera, in earn dicens interitum cadere, eamque perire: et detorquet aliquis ad filiorum procreationem illud dictum Servatoris: "Non oportere in terra thesauros recondere, ubi tinea et aerugo demolitur; "[154] Clement of Alexandria Stromata Book IV "Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal,"[37] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "Acquire treasures in heaven, where neither moth nor rust destroys, nor thieves break through."[16] Cyprian Treatise VIII On Works and Alms But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also."[23] First Apology of Justin For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24] Clement of Alexandria Exhortation to the Heathen For he that is fired with ardour and admiration for righteousness, being the lover of One who needs nothing, needs himself but little, having treasured up his bliss in nothing but himself and God, where is neither moth,[140] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also."[355] Constitutions of the Holy Apostles Book II yet at least bestow upon the strangers one, or two, or five mites. "Lay up to thyself heavenly treasure, which neither the moth nor thieves can destroy."[175] Origen Commentary on Matthew Book X And he who is truly a householder is both free and rich; rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament, and in all knowledge concerning the new teaching of Christ Jesus, and has this riches laid up in his own treasure-house-in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven,-where neither moth doth consume, nor thieves break through.[75] Clement of Alexandria Stromata Book VII commandments, preferring these things from believing them to exist. "For where any one's mind is, there also is his treasure."[118] Tertullian Ad Martyras The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure.[5] Constitutions of the Holy Apostles Book III For she that uses herself to nothing but talking of money, worships mammon instead of God,-that is, is a servant to gain, but cannot be pleasing to God, nor resigned to His worship; not being able to intercede with Him continuously on account that her mind and disposition run after money: for "where the treasure is, there will the heart be also."[27] Origen Commentary on Matthew Book X For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these-"for where the treasure is, there will the heart be also,"[77] First Apology of Justin And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."[27] The Testaments of the Twelve Patriarchs XII The good mind hath not two tongues, of blessing and of cursing, of insult and of honour, of sorrow and of joy, of quietness and of trouble, of hypocrisy and of truth, of poverty and of wealth; but it hath one disposition, pure and un-corrupt, concerning all men. It hath no double sight,[4] Irenaeus Against Heresies Book III naming indeed Caesar as Caesar, but confessing God as God. In like manner also, that [text] which says, "Ye cannot serve two masters,"[58] Clement of Alexandria Stromata Book III Quae cum ita se habeant, vitii erat depulsio atque expurgatio, in medium apostolorum circumactio uxoris, cujus dicebatur laborare zelotypia: et continentia a voluptatibus, quae magno studio parari solent, docebat illud, "abuti carne," hoc est, exercere carnem. Neque enim, ut existimo, volebant, convenienter Domini praecepto, "duobus dominis servire,"[18] pronuntiavit eum, qui est obtemperaturus, "serviturum duobus dominis: "[140] Clement of Alexandria Stromata Book VII How, then, can what relates to meat, and drink, and amorous pleasure, be agreeable to such an one? since he views with suspicion even a word that produces pleasure, and a pleasant movement and act of the mind. "For no one can serve two masters, God and Mammon,"[106] Tertullian On Idolatry "But I was under contract." "None can serve two lords."[84] Tertullian De Spectaculis How many other undoubted proofs we have had in the case of persons who, by keeping company with the devil in the shows, have fallen from the Lord! For no one can serve two masters.[25] Tertullian De Corona So you see idolatry is not without its gain, selling, as it does, Christ for pieces of gold, as Judas did for pieces of silver. Will it be "Ye cannot serve God and mammon"[45] Tertullian A Treatise on the Soul ,"[115] Tertullian To His Wife Book II how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords[32] Origen Against Celsus Book VIII Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, "No man can serve two masters," with the addition, "for either he will hate the one, and love the other; or else he will hold to the one, and despise the other," and further, "Ye cannot serve God and mammon."[3] Cyprian Treatise III On the Lapsed He says that he has done what another has actually committed; and although it is written, "Ye cannot serve two masters,"[57] Peter of Alexandria Canonical Epistle and again, "Ye cannot serve God and mammon."[45] Constitutions of the Holy Apostles Book VII The Lord Jesus also said justly: "No one can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other."[5] Thou shalt not speak obscenely, nor use wanton glances, nor be a drunkard; for from such causes arise whoredoms and adulteries. Be not a lover of money, lest thou "serve mammon instead of God."[64] The Ecclesiastical Canons of the Holy Apostles Either therefore let him agree not to do so, or let him be deprived. For, "no one can serve two masters,"[53] 2 Clement Now the Lord declares, "No servant can serve two masters."[44] Recognitions of Clement V Wherefore also the true Prophet, when He was present with us, and saw some rich men negligent with respect to the worship of God, thus unfolded the truth of this matter: `No one, 'said He, `can serve two masters; ye cannot serve God and mammon; `[5] Now the Lord declares, "No servant can serve two masters."[33] Epistle of Mathetes to Diognetus that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious[53] First Apology of Justin But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."[25] Clement of Alexandria The Instructor Book II The covering ought, in my judgment, to show that which is covered to be better than itself, as the image is superior to the temple, the soul to the body, and the body to the clothes.[248] Tertullian On Idolatry "I shall have no food." But "think not," says He, "about food; "[80] Tertullian Of Patience of less important things?[83] Tertullian On Monogamy the Spirit from God, being no longer even a Psychic, because even his psychic element is not derived from God's afflatus! What if a man allege "indigence," so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing?[108] Origen Against Celsus Book VII How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field; "[47] Acts of the Holy Apostle Thomas as also in the Gospel it has been said, Take no heed for your life, what ye shall eat, or what ye shall drink; nor for your body, what ye shall put on: because the life is more than food, and the body than clothing.[28] Tertullian To His Wife Book I who, without any labour on their part, feeds the fowls of the heaven;[45] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? "[437] Constitutions of the Holy Apostles Book IV Are not ye much better than they? Be not therefore solicitous, saying, What shall we eat? or what shall we drink? For your Father knoweth that ye have need of all these things."[9] Tertullian De Spectaculis In the same way, with their high shoes, he has made the tragic actors taller, because "none can add a cubit to his stature."[20] Tertullian On the Apparel of Women Book II The wonder is, that there is no (open) contending against the Lord's prescripts! It has been pronounced that no one can add to his own stature.[61] Excerpts of Theodotus Thus He limits not only our occupations, but our cares. For He says: "Ye cannot, by taking thought, add aught to your stature."[26] Tertullian On Idolatry and as an example of clothing we have the lilies.[81] Tertullian To His Wife Book I which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field;[44] Clement of Alexandria Stromata Book IV He does not term those men of little faith, but faithless and hypocrites,[60] Clement of Alexandria Stromata Book IV "Wherefore I say, Take no thought for your life, what ye shall eat; neither for your body, what ye shall put on. For your life is more than meat, and your body than raiment."[43] Tertullian To His Wife Book I who prohibits care to be taken about to-morrow's food and clothing,[46] Cyprian Treatise IV On the Lord's Prayer Seek ye first the kingdom of God and His righteousness, and alI these things shall be added unto you."[56] Cyprian Treatise VIII On Works and Alms Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you."[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you."[434] Clement of Alexandria The Instructor Book II " Now pride and luxury make men waverers (or raise them aloft) from the truth; and the voluptuousness, which indulges in superfluities, leads away from the truth. Wherefore He says very beautifully, "And all these things do the nations of the world seek after."[224] Clement of Alexandria Stromata Book IV " "But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you."[44] Tertullian On Prayer necessary for believers; for "all other things the nations seek after."[43] Clement of Alexandria The Instructor Book II But you also oppose Scripture, seeing it expressly cries "Seek first the kingdom of heaven, and all these things shall be added unto you."[254] Clement of Alexandria Stromata Book I Of the kingly office one kind is divine,-that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added."[310] Tertullian On Prayer withal issued His edict, "Seek ye first the kingdom, and then even these shall be added: "[39] Excerpts of Theodotus For He said: "Seek," and anxiously seek, "the kingdom of God, and all these things shall be added to you: for the Father knoweth what things ye have need of."[25] Recognitions of Clement II for whosoever are obedient to it seem indeed themselves to confer some favour upon God; whereas they do themselves obtain from Him the gift of His greatest bounty, walking in His paths of righteousness. Wherefore the first duty of all is to inquire, into the righteousness of God and His kingdom;[16] For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,[57] Recognitions of Clement III Therefore He commanded us to inquire, not whence evil cometh, as you asked just now, but to seek the righteousness of the good God, and His kingdom; and all these things, says He, shall be added to you."[8] In a word, to the Hebrews, whose opinion concerning God was that He is only good, our Master said that they should seek also His righteousness;[17] " Then said Simon: "Why, then, am I not persuaded of it? "Peter: "Because you have not heard the true Prophet saying, `Seek first His righteousness, and all these things shall be added to you.'[22] Clement of Alexandria The Instructor Book I Wherefore also in what follows He says: "Take no anxious thought for the morrow; sufficient unto the day is the evil thereof."[36] Besides, He makes preparation for a self-sufficing mode of life, for simplicity, and for girding up our loins, and for free and unimpeded readiness of our journey; in order to the attainment of an eternity of beatitude, teaching each one of us to be his own storehouse. For He says, "Take no anxious thought for to-morrow,"[264] Tertullian Against Marcion Book II be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes[315] Tertullian On Prayer ," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat."[47] Tertullian On Exhortation to Chastity is pleasing to God. "But Christians concern themselves about posterity"-to whom there is no to-morrow![65] Cyprian Treatise IV On the Lord's Prayer But he who has begun to be Christ's disciple, renouncing all things according to the word of his Master, ought to ask for his daily food, and not to extend the desires of his petition to a long period, as the Lord again prescribes, and says, "Take no thought for the morrow, for the morrow itself shall take thought for itself. Sufficient for the day is the evil thereof."[51] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil."[435] Acts of the Holy Apostle Thomas Since, therefore, you have been set free from these, you are without care, and without grief, and without fear; and there remains to you that which was said by the Saviour: Take no care for the morrow, for the morrow will take care of itself.[15]