I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Matt. 6:25.
Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. Eph. 4:31.
Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. Phil. 4:8.
Having food and clothing, with these we will be content. 1 Tim. 6:8.
Not conforming yourselves to the former lusts, as in your ignorance; but as he who called you is holy, you also be holy in all your conduct. 1 Pet. 1:14–16.
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. 1 John 2:6.
Clement of Rome
We know many among us who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price that they received for themselves, they might provide food for others. – The First Epistle of Clement to the Corinthians, Chapter 55 (AD 96)
Let us honor the aged among us. Clement of Rome (c. 96, W), 1.11.
Aristides
The Christians, O King, went about and searched, and they have found the truth. As I have learned from their writings, they have come nearer to truth and genuine knowledge than the rest of the nations. For they know and trust in God, the Creator of heaven and of earth, in whom and from whom are all things… Therefore, they do not commit adultery or fornication. They do not bear false witness. They do not embezzle what is held in pledge, nor do they covet that which is not theirs. They honor father and mother and show kindness to those who are near to them. Whenever they are judges, they judge uprightly. They do not worship idols made in the likeness of man. Whatever they would not wish others to do to them, they do not do to others. They do not eat good that is consecrated to idols, for they are pure. They comfort their oppressors and make them their friends. They do good to their enemies.
Their women, O King, are pure as virgins, and their daughters are modest. Their men keep themselves from every unlawful union and from all uncleanness – in the hope of a reward in the world to come. Furthermore, if any of them have male or female slaves, or children, out of love towards them, they persuade them to become Christians. When they have done so, they call them brothers, without any distinction. They do not worship strange gods, and they go their way in all modesty and cheerfulness. Falsehood is not found among them. And they love one another. They do not turn away their care from widows, and they deliver the orphan from anyone who treats him harshly. He who has, gives to him who has not. And this is done without boasting.
When they see a stranger, they take him into their homes, and they rejoice over him as a very brother. For they do not call themselves brothers after the flesh, but brothers after the spirit and in God. Whenever one of the poor among them passes from this world, each one of them gives heed to him, according to his ability, and carefully sees to his burial. And if they hear that one of their number is imprisoned or afflicted because of the name of their Christ, all of them carefully attend to his needs. If it is possible to redeem him, they set him free. If there are any poor and needy among them, but if they have no spare food to give, they fast two or three days on order to supply the necessary food to the needy.
They follow the commandments of their Christ with much care, living justly and seriously, just as the Lord their God commanded them. Every morning and every hour they give thanks and praise to God for His loving-kindness to them. They give thanksgiving to Him for their food and drink. If any righteous man among them passes from this world, they rejoice and offer thanks to God. They escort his body as if he were setting out from one place to go to another nearby. And when a child has been born to any of them, they give thanks to God. – The Apology of Aristides the Philosopher, Chapter 15 (AD 125)
Mathetes
Christians are distinguished from other men neither by country, nor language, not the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity… But inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the inhabitants in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking manner of life. They dwell in their own countries only as sojourners… They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time, they surpass the laws by their lives. They love all men, and are persecuted by all. – Letter to Diognetus, Chapter 5 (AD 125-200)
Justin Martyr
Let it be understood that those who are not found living as He taught are not Christians—even though they profess with the lips the teachings of Christ. Justin Martyr (c. 160, E), 1.168.
Tatian
“With us there is no desire of vainglory, nor do we indulge in a variety of opinions. For having renounced the popular and earthly, obeying the commands of God, and following the law of the Father of immortality, we reject everything which rests upon human opinion. Not only do the rich among us pursue our philosophy, but the poor enjoy free instruction. For the things which come from God surpass the rewards of worldly gifts. Thus we accept all who desire to hear—even old women and youths. In short, persons of every age are treated by us with respect. – Address of Tatian to the Greeks, Chapter 32 (AD 160)
Athenagoras
Among us you will find uneducated persons, artisans, and old women. They may be unable in words to prove the benefit of our doctrine. However, by their deeds, they demonstrate the benefit arising from their accepting its truth. They do not rehearse speeches, but exhibit good works. When struck, they do not strike again. When robbed, they do not go to law. They give to those who ask of them, and love their neighbors as themselves. – A Plea for the Christians, Chapter 11 (AD 175)
“On this account, too, according to age, we recognize some as sons and daughters. Others we regard as brothers and sisters. To the more advanced in life, we give the honor due to fathers and mothers. 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 so that their bodies should remain undefiled and uncorrupted. – A Plea for the Christians, Chapter 32 (AD 175)
Clement of Alexandria
[The spiritual man] is, then, the truly kingly man. He is the sacred high priest of God. . . . He, therefore, never surrenders himself to the rabble that rules supreme over the theaters. He gives no admittance even in a dream to the things that are spoken, done, and seen for the sake of alluring pleasures. Nor does he give himself to the pleasures of sight, nor other pleasures, . . . such as costly incense and fragrances that bewitch the nostrils. Nor is he given to the preparations of meats and indulgences in different wines that ensnare the palate, nor to fragrant bouquets of many flowers, which effeminate the soul through the senses. Instead, he always traces up to God the serious enjoyment of all things. So he offers the first-fruits of food, drink, and oil to the Giver of all, acknowledging his thanks in the gift and in the use of them by the Word given to him. He rarely goes to boisterous banquets of all and sundry, unless he is induced to go by the announcement in advance of the friendly and harmonious nature of the entertainment. For he is convinced that God knows and perceives all things—“not just the words, but also the thoughts. – The Stromata or Miscellanies, Chapter 7 (AD 195)
He says, “Take no anxious thought for tomorrow,” meaning that the man who has devoted himself to Christ should be sufficient to himself, and servant to himself, and moreover lead a new life that provides for each day by itself. For it is not in war, but in peace, that we are trained. War needs great preparation, and luxury craves profusion. But peace and love, simple and quiet sisters, require no arms nor excessive preparation. The Word is their sustenance. Clement of Alexandria (c. 195, E), 2.234, 235.
There is discrimination to be employed in reference to food. It is to be simple, truly plain, suiting precisely simple and artless children—as ministering to life, not to luxury. Clement of Alexandria (c. 195, E), 2.237.
On the other hand, one does not have to be gloomy, only serious. For I certainly prefer a man to smile who has a stern countenance, rather than the reverse. . . . But even smiling must be disciplined. For we should not smile at what is disgraceful. Rather, we should blush, lest we seem to take pleasure in it by sympathy. Clement of Alexandria (c. 195, E), 2.250.
We ourselves must entirely abstain from filthy speaking. And we should stop the mouths of those who practice it by stern looks and averting the face. Clement of Alexandria (c. 195, E), 2.250.
Let us keep away from ribbing others. For this is the originator of insults. Strife, contention, and enmities burst forth from insults. As I have said, insult is the servant of drunkenness. So a man is not judged by his deeds alone, but also by his words. Clement of Alexandria (c. 195, E), 2.251.
He who sells or buys should not name two prices for what he buys or sells. Rather, he should state the net price and endeavor to speak the truth. Clement of Alexandria (c. 195, E), 2.290.
Our aim is to be free from disturbances. This is the meaning of the phrase, “Peace to you.” . . . In a word, the Christian is characterized by composure, tranquility, calmness, and peace. Clement of Alexandria (c. 195, E), 2.252, 253.
Look to Elisha the Tishbite, for instance. In him, we have a beautiful example of frugality—when he sat down beneath the thorn, and the angel brought him food. “It was a cake of barley and a jar of water.” Clement of Alexandria (c. 195, E), 2.281.
We must cast away the multitude of vessels, silver and gold drinking cups, and the crowd of domestic servants. For we have received from the Instructor the fair and grave attendants, Self-Help and Simplicity. Clement of Alexandria (c. 195, E), 2.281.
He who has adopted the true life, if he is to abandon luxury as something treacherous, must not only cultivate a simple mode of living, but also a style of speech that is free from verbosity and insincerity. Clement of Alexandria (c. 195, E), 2.311.
Those whose speech is evil are no better than those whose actions are evil. Clement of Alexandria (c. 195, E), 2.331.
Leaving his dwelling place and property without excessive emotion, the man of God embraces the mansion that is in heaven. He readily follows Him who leads him away from this present life. He by no means and on no occasion turns back. Rather, he gives thanks for his journey and blesses [God] for his departure. Clement of Alexandria (c. 195, E), 2.440.
We should not gnaw and consume the soul by idleness, nor by being vexed because things happen against our wishes. Clement of Alexandria (c. 195, E), 2.451.
The struggle for freedom, then, is waged not alone by the athletes of battles in wars. Rather, it is also waged in banquets, in bed, and in the tribunals by those who are anointed by the Word—who are ashamed to become the captives of pleasures. Clement of Alexandria (c. 195, E), 2.506.
Holding festival in our whole life, persuaded that God is present everywhere, we cultivate our fields, praising. We sail the sea, hymning. In all the rest of our life, we conduct ourselves according to discipline. Clement of Alexandria (c. 195, E), 2.533.
Such are they who are restrained by law and fear. For on finding a favorable opportunity, they defraud the law, by giving what is good the slip. But self-control, desirable for its own sake, . . . makes the man lord and master of himself. Clement of Alexandria (c. 195, E), 2.542.
The spiritual man certainly relieves the afflicted person, helping him with consolations, encouragements, and the necessities of life. He gives to all who need. Yet, he does not give equally, but justly—according to desert. Furthermore, he even gives to him who persecutes and hates. Clement of Alexandria (c. 195, E), 2.542.
The spiritual man rejoices exceedingly. All day and night, he speaks and does the Lord’s commands. He does this not only on rising in the morning and at noon, but also when walking about, when asleep, and when dressing and undressing. He teaches his son, if he has a son. He is inseparable from the commandments and from hope. He is ever giving thanks to God. Clement of Alexandria (c. 195, E), 2.546.
He never remembers those who have sinned against him, but forgives them. Clement of Alexandria (c. 195, E), 2.546.
Tertullian
We are accused of being useless in the affairs of life. How in all the world can that be the case with people who are living among you, eating the same food, wearing the same attire, having the same habits, and enduring the same necessities of existence? We are not Indian Brahmans or Gymnosophists, who dwell in the woods and exile themselves from ordinary human life. . . . So we journey with you in the world, abstaining from neither forum, meat market, bath, booth, workshop, inn, weekly market, nor any other places of commerce. We sail with you, serve in the military with you, and cultivate the ground with you. . . . Even in the various arts, we make public property of our works for your benefit. – The Apology, Chapter 42 (AD 197)
[ADDRESSED TO PAGANS:] Here we call your own acts to witness, you who daily are presiding at the trials of prisoners and are passing sentence upon crimes. Well, in your long lists of those accused of many and various atrocities, has any assassin, any purse-snatcher, any man guilty of sacrilege, seduction, or stealing bathers’ clothes, ever had his name entered as also being a Christian? Or when Christians are brought before you on the mere basis of their name, is there ever found among them an evildoer of this sort? It is always with your people that the prison is steaming. . . . You find no Christian there, unless he is there for being a Christian. Or, if someone is there as something else, he is a Christian no longer. We alone, then, are without crime. – The Apology, Chapter 44 (AD 197)
Even among those who are not of his religion, the Christian is noted for his fidelity. – The Apology, Chapter 47 (AD 197)
Our discipline carries its own evidence in itself. We are not betrayed by anything else than our own goodness, just as bad men also become conspicuous by their own evil. . . . For what mark do we exhibit except the prime wisdom that teaches us not to worship the frivolous works of the human hand? Our marks are the temperance by which we abstain from other men’s goods, the chastity that we do not even pollute with a look, the compassion that prompts us to help the needy, the truth itself (which makes us give offense), and liberty, for which we have even learned to die. Whoever wishes to understand who the Christians are must seek these marks for their discovery. – Ad Nationes, Book 1, Chapter 4 (AD 197)
As to your saying of us that we are a most shameful set—utterly steeped in luxury, avarice, and depravity—we will not deny that this is true of some. It is, however, a sufficient testimonial for our name that this cannot be said of all, not even of the greater part of us. It must happen that even in the healthiest and purest body that a mole may grow, a wart arise on it, or freckles disfigure it. . . . The goodness of the larger portion is well attested by the slender flaw. But although you prove that some of our people are evil, you do not thereby prove that they are Christians. . . . You have no right to call them Christians to whom the Christians themselves deny that name. – Ad Nationes, Book 1, Chapter 5 (AD 197)
You are accustomed in conversation yourselves to say in disparagement of us, “Why is so and-so deceitful, when the Christians are so self-denying? Why he is merciless, when they are so merciful?” You thus bear your testimony to the fact that this is not the character of Christians. For you ask in the way of a retort how men who are reputed to be Christians can be of such and such a disposition. – Ad Nationes, Book 1, Chapter 5 (AD 197)
Of how much greater dignity and constancy is the assertion of Christian wisdom, before the very breath of which the whole host of demons is scattered! This wisdom of the school of heaven frankly denies the gods of this world, without reserve. . . . It does not corrupt youth, but instructs them in all goodness and moderation. And so it bears the unjust condemnation—not of one city only—but of all the world. – A Treatise on the Soul, Chapter 1 (AD 210)
Although our numbers are so great—constituting all but the majority in every city—we conduct ourselves quietly and modestly. I might say that we are known more as individuals, than as organized communities. We are remarkable only for reforming our former vices. – To Scapula, Chapter 2 (AD 212)
We never deny the deposit placed in our hands. We never pollute the marriage bed. We deal faithfully with our wards. We give aid to the needy. We render evil for evil to no one. As for those who falsely pretend to belong to us—and whom we, too, repudiate—let them answer for themselves. In short, does anyone have a complaint to make against us on other grounds [except being a Christian]? To what else does the Christian devote himself, except the affairs of his own community? . . . It is for such a notable freedom from crime, for an honesty so great, for righteousness, for purity, for faithfulness, for truth, for (AD 212)
We are the same to emperors as to our ordinary neighbors. For we are equally forbidden to wish ill, to do ill, to speak ill, to think ill of any person. The things we must not do to an emperor, we must not do to anyone else. Tertullian (c. 197, W), 3.45.
It is mainly the deeds of a love so noble that lead many to put a brand upon us. They say, “See how they love one another!” . . . And they are angry with us, too, because we call each other brothers. Tertullian (c. 197, W), 3.46.
There is no law forbidding the mere places [i.e., the circus] to us. For the servant of God may enter without any peril of his religion not only the places for the shows, but even the temples—if he has only some honest reason for it, unconnected with their proper business and official duties. Why, even the streets, the market place, the baths, the taverns, and our very dwelling places are not altogether free from idols. Satan and his angels have filled the whole world. It is not by merely being in the world, however, that we lapse from God, but by touching and tainting ourselves with the world’s sins. . . . The polluted things pollute us. Tertullian (c. 197, W), 3.83.
Shall you escape notice when you sign your bed or your body? When you blow away some impurity? When even by night you rise to pray? Will you not be thought to be engaged in some work of magic? . . . Render to Caesar, indeed, money. Render to God yourself. Otherwise, what will be God’s, if all things are Caesar’s? Tertullian (c. 200, W), 3.70.
[CONCERNING MARRYING AN UNBELIEVER:] If a station is to be kept, the [unbelieving] husband makes an appointment with his wife at daybreak to meet him at the baths. If there are fasts to be observed, the husband holds a convivial banquet that same day. If a charitable expedition has to be made, never is family business more urgent. For who would permit his wife to go around from street to street to other men’s . . . cottages, for the sake of visiting the brethren? What husband will willingly bear her being taken from his side for nocturnal meetings, if the need is there? Finally, who will without anxiety endure her absence all the night long at the Easter solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord’s supper, which they defame? What husband will permit her to creep into prison to kiss a martyr’s chains? Nay, truly, to meet any one of the brothers to exchange the kiss? Who will permit her to offer water for the saints’ feet? . . . If a pilgrim brother arrives, what hospitality will there be for him in an alien home? If goods are to be distributed to any, the granaries and the storehouses are closed in advance. Tertullian (c. 205, W), 4.46.”
Mark Minucius Felix
[Pagan antagonist]: All men must be indignant, all men must feel pain, that certain persons—and these unskilled in learning, strangers to literature, without knowledge even of sordid arts—should dare to teach with any certainty about nature at large and the divine majesty. . . . Is it not a thing to be lamented, that men . . . of a reprobate, unlawful, and desperate faction should rage against the gods? These persons have gathered together from the lowest dregs the more unskilled men, along with women—credulous and by the facility of their sex, yielding—thereby establishing a herd of a profane conspiracy. This is linked together by nightly meetings, solemn fasts, and inhuman meats. . . . They despise the temples as dead houses. They reject the gods. They laugh at sacred things. Wretched, they pity the priests—if they are allowed. Half naked themselves, they despise honors and purple robes. Oh, unbelievable folly and incredible audacity! They scorn present torments, although they fear those that are uncertain and future. While they fear to die after death, they do not fear to die for the present. . . .”
“Look! A portion of you—and, as you declare, the larger and better portion—are in want, are cold, laboring in hard work and hunger. Yet, your God allows it. . . . So He either is not willing or not able to assist His people. . . . You do not visit exhibitions. You have no interest in public displays. You reject the public banquets and abhor the sacred contests. You refuse the meats previously tasted by (and the drinks made an offering upon) the altars. . . . You do not wreath your heads with flowers. You do not grace your bodies with perfume. You reserve ointments for funeral rites. You even refuse garlands for your sepulchers. . . .”
“[CHRISTIAN REPLY:] We do not, at once, stand on the level of the lowest of the people, simply because we refuse your honors and purple robes. . . . We do not distinguish our people by some small bodily mark (as you suppose) but easily enough by the sign of innocency and modesty. Thus we love one another (to your regret) with a mutual love, because we do not know how to hate. For that reason, we call one another (to your envy) brothers, as being men born of one God. . . . You [pagans] forbid, and yet commit, adulteries. We are born men only for our own wives. You punish crimes when committed. With us, even to think of crimes is to sin. . . . From your numbers the prison boils over. But there is no Christian there, unless he is accused on account of his religion, or else is an apostate. – The Octavius of Minucius Felix, Chapter 12 (AD 200)
Hippolytus
Christ is an “object of envy” or emulation to the saints. For they aspire to follow His footsteps and conform themselves to His divine beauty. They aspire to make Him the pattern of their conduct, and thereby win their highest glory. Hippolytus (c. 205, W), 5.167.
Bardesanes
What will we say of the new race of us Christians—whom Christ at His coming planted in every country and in every region? Wherever we are, we are all called after the one name of Christ—Christians. On one day, the first of the week, we assemble ourselves together; and on the days of the readings, we abstain from food. The brethren in Gaul do not take males nor do those in Persia take two wives [things that were lawful in those countries]. Nor do those who are in Judea circumcise themselves. Nor do our sisters who are among the Geli consort with strangers. Nor do the brethren in Persia take their daughters for wives. Nor do those in Media abandon their dead, bury them alive, or give them as food to the dogs. Those in Edessa do not kill their wives or their sisters if they commit impurity. Rather, they withdraw from them and give them over to the judgment of God. Those who are in Hatra do not stone thieves to death. In short, wherever they are, and in whatever place they happen to be, the laws of various countries do not hinder them from obeying the law of their Christ. . . . On the other hand, sickness and health, riches and poverty—these befall them wherever they are, for such things are not within the scope of their freedom. – The Book of the Laws of Divers Countries (AD 222)
Origen
When the churches of God . . . are carefully contrasted with the [pagan] assemblies of the districts in which they are situated, they are seen as beacons in the world. For who would not admit that even the inferior members of the church . . . are nevertheless more excellent than the majority of those who belong to the temples in the different districts? – Against Celsus, Book 3, Chapter 29 (AD 248)
The church of God that is at Athens is a meek and stable body—one that desires to please God. . . . And you may say the same things of the church of God at Corinth . . . or of the church of God at Alexandria. . . . In like manner, also, in comparing the council of the church of God with the council in any city, you would find that certain councilors of the church are worthy to rule in the city of God. . . . So you must compare the ruler of the church in each city with the ruler of the people of that city in order to observe that even among those councilors and rulers of the church of God who fall far short of their duty . . . it is still possible to discover a general superiority in what relates to the progress of virtue—in comparison with the councilors and rulers of the various cities. – Against Celsus, Book 3, Chapter 30 (AD 248)
He is called the resurrection. He raises a person from the dead not only at the moment when a man says, “We are buried with Christ through baptism and have risen again with Him.” Rather, He also does this when a man, while still here—having laid off all around him that belongs to death—walks in the newness of life that belongs to Him, the Son. Origen (c. 228, E), 9.312.
Our Lord is a Teacher and an Interpreter for those who are striving towards godliness. On the other hand, He is a Master of those servants who have the spirit of bondage to fear. Origen (c. 228, E), 9.314.
This way is indeed narrow, for the majority of persons are lovers of their flesh and cannot bear to walk in it. Origen (c. 228, E), 9.360.
He who zealously imitates the prophetic life and attains to the spirit that was in the prophets must be dishonored in the world, and in the eyes of sinners. To them, the life of the righteous man is a burden. Origen (c. 245, E), 9.426.
When false witnesses testified against our Lord and Savior, Jesus Christ, He remained silent. . . . For He believed that His whole life and conduct among the Jews were a better refutation than any answer to the false testimony. . . . And yet even now He continues silent before these charges and makes no audible answer. Rather, he places His defense in the lives of His genuine disciples, who are a preeminent testimony. Origen (c. 248, E), 4.395.
By His sufferings, Jesus brought no discredit upon that faith of which He is the object. Rather, he confirmed this faith among those who would approve of manly courage and among those who were taught by Him that what was truly and properly the happy life was not here below. Rather, it was to be found in that which was called (in His own words) the “coming world.” In contrast, in what is called the “present world,” life is a calamity—or at least the first and greatest struggle of the soul. Origen (c. 248, E), 4.447, 448.
From the very beginning, this was inculcated as a precept of Jesus among His hearers: men are to despise the life that is eagerly sought after by the multitude, and are to be earnest in living the life that resembles that of God. Origen (c. 248, E), 4.449.
According to the view of Celsus [a pagan critic], piety is not divine by its own nature, but by a certain arrangement and appointment of things. . . . According to this, the same individual will be regarded as acting piously according to one set of laws and impiously according to another. This is the most absurd result that can be conceived! Origen (c. 248, E), 4.555.
[Celsus, a pagan critic,] would have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment and that it is an open question as to which side the truth lies on. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. Origen (c. 248, E), 4.657.
Commodianus
When the Lord says that man should eat bread with groaning, what are you now doing—you who desire to live with joy? You seek to rescind the judgment uttered by the highest God, when He first formed man. . . . If the Almighty God has commanded you to live with sweat, you who are living in pleasure will already be a stranger to Him. The Scripture says that the Lord was angry with the Jews. Their sons, refreshed with food, rose up to play. Now, therefore, why do we follow these circumcised men? In what respect they perished, we should beware. Most of you obey them, for you are surrendered to luxuries. Commodianus (c. 240, W), 4.214.”
Cyprian
The following passage is from a message by Cyprian, bishop of Carthage, rebuking his flock for the growing laxity in the church:
Each one was desirous of increasing his estate. Forgetting what believers had either done back in the times of the apostles, or always should do, they devoted themselves to the increase of their property with the insatiable ardor of covetousness. Among the priests, there was no devotion of religion. Among the ministers, there was no sound faith. In their works, there was no mercy. In their manners, there was no discipline. In men, their beards were defaced. In women, their complexion was dyed. Their eyes were falsified from what God’s hand had made them. Their hair was stained with a falsehood. . . .”
They united with unbelievers in the bond of marriage. . . . They would swear not only rashly, but even worse, would swear falsely. . . . A number of bishops, . . . despising their divine responsibility, became agents in secular business. They forsook their chair, deserted their people, wandered about over foreign provinces, and hunted the markets for profitable merchandise. In the meanwhile, brethren were starving in the church. . . . We deserve to suffer for sins of this kind. . . . Indeed, we still have not been converted to the fear of the Lord, so as to patiently and courageously undergo this, our correction and divine test. Immediately at the first words of the threatening foe, the majority of the brethren betrayed their faith. . . . What a thing unheard of! – Treatise 3, On the Lapsed, Chapter 6 (AD 250)
It disturbs some Christians that the power of this disease attacks our people equally with the pagans. As if the Christian believed for the purpose that he might have the enjoyment of the world and of this life, free from the contact of ills. . . . It disturbs some that this mortality is common to us with others. . . . However, so long as we are here in the world, we are associated with the human race in fleshly equality (although we are separated in spirit). . . . Therefore, when the earth is barren with an unproductive harvest, famine makes no distinction. Likewise, when a city is taken with the invasion of an enemy, captivity at once desolates all. When the serene clouds withhold the rain, the drought is alike to all. Likewise, when the jagged rocks destroy the ship, the shipwreck is common to all, without exception to anyone who sails in her. Finally, the disease of the eyes, the attack of fevers, and the feebleness of all the limbs is common to us with others—so long as this common flesh of ours is borne by us in the world. – Treatise 7, On the Mortality, Chapter 8 (AD 250)
Christ is to be contemplated in our captive brethren, and He is to be redeemed from the peril of captivity—He who redeemed us from the peril of death. . . . Our brotherhood, considering all these things according to your letter, and sorrowfully examining them, have all promptly, willingly, and liberally gathered together supplies of money for the brethren. Cyprian (c. 250, W), 5.355.
Christians used to sell houses and estates so that they might lay up for themselves treasures in heaven. They presented the proceeds from them to the apostles, to be distributed for the use of the poor. However, now, we do not even give the tenths from our patrimony! And while our Lord bids us to sell, we rather buy and increase our store. Thus has the vigor of faith dwindled away among us. Thus has the strength of believers grown weak. And, therefore, the Lord, looking to our days, says in His Gospel, “When the Son of man comes, do you think He will find faith on the earth?” We see that what He foretold has come to pass. Cyprian (c. 250, W), 5.429.
In Holy Scripture, discipline is frequently and everywhere prescribed. The whole foundation of religion and of faith springs from obedience and fear. Cyprian (c. 250, W), 5.430.
Nothing distinguishes the unrighteous from the righteous more than this: that in affliction, the unrighteous man impatiently complains and blasphemes. In contrast, the righteous man is proved by his patience. Cyprian (c. 250, W), 5.489
The kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross and in virtue of living. Cyprian (c. 250, W), 5.551.
The sick are to be visited. In Solomon, in Ecclesiasticus, it says: “Do not be slow to visit the sick man.” . . . Also in the Gospel: “I was sick and you visited me. I was in prison and you came to me.” Cyprian (c. 250, W), 5.555.
Gregory Thaumaturgus
The following passage was written by a bishop after barbarians had raided a certain region. He denounces Christians who took advantage of the situation to loot the belongings of others. Some Christians even cooperated with the barbarian raiders.
Let no one deceive himself. Let him not pretend to have “found” such property. For it is not lawful, even for a man who has found anything, to enrich himself by it. . . . Others deceive themselves by fancying that they can retain the property of others by rationalizing that it is merely a substitution for their own property that had been taken. . . . Moreover, it has been reported to us that something has happened in your country that is surely unbelievable. If it is true, it is altogether the work of unbelievers and impious men. . . . We have heard that some have sunk to such a degree of cruelty and inhumanity that they are detaining by force certain captives who have escaped. – Canonical Epistle, Canon 6 (AD 255)
Dionysius of Alexandria as quoted by Eusebius
“[CONCERNING A SEVERE EPIDEMIC:] Very many of our brethren, in their exceeding love and brotherly kindness, did not spare themselves. Rather, they stayed by each other and visited the sick without thought of their own peril. They diligently ministered to them and treated them for their healing in Christ. They died from time to time most joyfully along with them, loading themselves with pains derived from others and drawing upon themselves their neighbors’ diseases. . . . And many who had thus cured others of their sicknesses, and restored them to strength, died themselves. For they transferred to their own bodies the death of their neighbors. . . . Yes, the very best of our brethren have departed this life in this manner, including some presbyters and some deacons. . . . This form of death seems to equal martyrdom itself. . . . But among the pagans, everything was just the reverse. They pushed aside anyone who began to be sick and kept away even from their dearest friends. They threw the suffering out upon the public roads half dead, and left them unburied. – Epistle 12, To the Alexandrians, Chapter 4 (AD 262)
Lactantius
[DESCRIBING PAGANS:] But these men, when they come to offer sacrifice, present to their gods nothing from within, nothing of their own—no uprightness of mind, no reverence or fear. Therefore, when the worthless sacrifices are finished, they leave their religion back in the temple. . . . They do not bring anything of their religion with them, nor do they take anything of it back with them. For that reason, their religious observances are neither able to make men good, nor to be firm and unchangeable. . . . In short, I see nothing else in it than a rite pertaining to the fingers only. But our religion is firm, solid, and unchangeable, because it teaches justice. It is always with us, for it has its existence altogether in the soul of the worshipper. It has the mind itself for a sacrifice. In their religion, nothing else is required but the blood of animals, the smoke of incense, and the senseless pouring out of drink offerings. But in our religion, there is required a good mind, a pure breast, and an innocent life. – The Divine Institutes, Book 5, Of Justice, Chapter 20 (AD 304–313)
The just man is neither at enmity with any human being, nor does he desire anything at all that is the property of another. For why should he take a voyage? What should he seek from another land—when his own is sufficient for him? Or why would he carry on war and mix himself with the passions of others—when his mind is engaged in perpetual peace with men? Lactantius (c. 304–313, W), 7.153.
The just man will omit no opportunity to do anything merciful. . . . He must not receive a gift from a poor man. That way, if he himself has given the poor man something, it will be good, for it was gratuitous. If anyone reviles the just man, he must answer him with a blessing. He himself must never revile, so that no evil word will proceed out of the mouth of a man who reverences the good Word. Moreover, he must also diligently take care lest by any fault of his he should at anytime make an enemy. Lactantius (c. 304–313, W), 7.183.
True things must be preferred to false; eternal things, to those that are temporary; useful things, to those that are pleasant. Let nothing be pleasing to the sight but that which you see to be done with piety and justice. Let nothing be agreeable to the hearing but that which nourishes the soul and makes you a better man. . . . If it is a pleasure to hear melodies and songs, let it be pleasant to sing and hear the praises of God. . . . For he who chooses temporal things will be without eternal things. He who prefers earthly things will not have heavenly things. Lactantius (c. 304–313, W), 7.188.
Whoever, then, prefers the life of the soul must despise the life of the body. He will in no other way be able to strive after that which is highest, unless he will have despised the things that are lowest. . . . However, he who prefers to live well for eternity will live badly for the present. He will be subjected to all sorts of troubles and labors as long as he is on earth—so that he may have divine and heavenly consolation. And he who prefers to live well for the present will live ill in eternity. For he will be condemned to eternal punishment by the sentence of God. Lactantius (c. 304–313, W), 7.201.
Apostolic Constitutions
Follow your trades as secondary, as something necessary for earning a livelihood. However, make the worship of God your main business. Apostolic Constitutions (compiled c. 390, E), 7.423.
If the following persons come [to be baptized], whether they are man or woman, let them leave off their employments, or else be rejected: someone belonging to the theater, a charioteer, dueler, racer, player of prizes, a dance master, huckster, Olympic gamester, or one who plays at those games on the pipe, lute, or harp. Apostolic Constitutions (compiled c. 390, E), 7.495; see also 2.291–2.295, 2.496–2.498, 2.533, 2.537.