The Importance of Fellowshipping with the Righteous and Avoiding the Ungodly

Scriptures

“And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.” – Genesis 2.18

“Iron sharpens iron; and a man sharpens his friend’s countenance.”-Proverbs 27:17 (LES)

“A man who wishes to separate from friends seeks excuses; but at all times he will be liable to reproach.” – Proverbs 18:1(BES)

“Beautiful counsel will guard you and pious insight will keep you, so that it may rescue you from the bad way and from the man who says nothing trustworthy; alas for those who forsake straight ways to proceed along ways of darkness, who rejoice over what is bad and are glad about what is twisted badly, whose paths are crooked and whose paths are bent, to set you far from the straight way and make you a stranger from righteous intention. Son, do not let bad counsel overtake you, which abandons the teaching of youth and has forgotten the divine covenant, for she has set her house close by death and her paths close by Hades with the shades.”— Proverbs 2:11–18 (LES) 

“Take hold of my instruction; do not let go, but guard it for yourself for your life. Do not travel along the ways of the ungodly, or be jealous of the ways of the lawless; in the place in which they encamp, do not come there, but turn away from them and pass by. For they will never sleep unless they do mischief; their sleep is taken away, and they do not fall asleep; for they feed on the grain of ungodliness, and with lawless wine they get drunk. But the ways of the righteous shine brightly like light; they advance and shine until the day succeeds. But the ways of the ungodly are dark; they do not know how they are stumbling.”— Proverbs 4:13–19 (LES)

“The desires of the pious gladden the soul, but the deeds of the ungodly are far from knowledge. By keeping company with the wise, you shall be wise, but the one who keeps company with the foolish shall be known. Evil things will closely pursue sinners, but good things will overtake the righteous. A good man will inherit grandchildren, but the wealth of the ungodly is stored up for the righteous.”– Proverbs 13:20-22 (LES)

“Do not be a friend to an angry man, and do not have dealings with a friend prone to anger, lest you learn from his ways and get snares for your soul. Do not give yourself as surety because you are shamed by someone’s face.”— Proverbs 22:24–26 (LES)

“Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of evil men. But his pleasure is in the law of the Lord; and in his law will he meditate day and night.” – Psalm 1:1-2 

“I have not sat with the council of vanity, and will in nowise enter in with transgressors. I have hated the assembly of wicked doers; and will not sit with ungodly [men].” – Psalm 25:4-5

“Two [are] better than one, [seeing] they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falls, and there is not a second to lift him up. Also if two should lie together, they also get heat: but how shall one be warmed [alone]? And if one should prevail against [him], the two shall withstand him; and a threefold cord shall not be quickly broken.“- Ecclesiastes 4:9-12 

“Instead of a friend become not an enemy; for thereby thou shalt inherit an ill name, shame, and reproach: even so shall a sinner that hath a double tongue. Extol not thyself in the counsel of thine own heart, that thy soul be not torn in pieces as a bull straying alone. Thou shalt eat up thy leaves, and lose thy fruit, and leave thyself as a dry tree. A wicked soul shall destroy him that hath it, and shall make him to be laughed to scorn of his enemies. Sweet language will multiply friends: and a fair-speaking tongue will increase kind greetings. Be in peace with many: nevertheless have but one counsellor of a thousand. If thou wouldest get a friend, prove him first, and be not hasty to credit him. For some man is a friend for his own occasion, and will not abide in the day of thy trouble. And there is a friend, who being turned to enmity and strife will discover thy reproach. Again, some friend is a companion at the table, and will not continue in the day of thy affliction. But in thy prosperity he will be as thyself, and will be bold over thy servants. If thou be brought low, he will be against thee, and will hide himself from thy face. Separate thyself from thine enemies, and take heed of thy friends. A faithful friend is a strong defence: and he that hath found such an one hath found a treasure. Nothing doth countervail a faithful friend, and his excellency is invaluable. A faithful friend is the medicine of life; and they that fear the Lord shall find him. Who so feareth the Lord shall direct his friendship aright: for as he is, so shall his neighbour be also.” – Wisdom of Sirach 6:1–17 

“Child, choose discipline from your youth, and you will find wisdom until your old age. Like the one who plows and the one who sows, draw near to her and wait for her good fruit, for in her work you will toil little, and soon you will eat of her produce. She is most quick to the uneducated, and the fool will not remain with her. She will be like a mighty stone of trial upon him, and he will not hesitate to cast her away. For wisdom is according to her name, and she is not evident to many. Listen, child, and accept my maxim, and do not reject my counsel. And put your feet into her fetters and your neck into her collar. Bow your shoulder down and bear her, and do not be irritated by her chains. Draw near to her with all your soul, and keep her ways with all of your power. Search out and seek her, and she will become known to you; and when possession takes place, do not let her go. For you will at last find her rest, and it will be turned into joy for you. And her fetters will be a mighty protection for you, and her branches a garment of glory. For there is a golden ornament upon her, and her chains are purple thread. You will put her on as a garment of glory, and you will place a crown of joy upon yourself. If you want, child, you will be disciplined, and if you give your soul, you will be clever. If you love to listen, you will receive, and if you incline your ear, you will be wise. Stand in the multitude of the elders, and cling to him who is wise. Desire to listen to every discourse of God, and do not let proverbs of understanding escape you. If you see a wise man, visit him early and let your foot wear out the threshold of his door. Ponder on the ordinances of the Lord, and meditate on his commandments at all times; he will establish your heart, and the desire of your wisdom will be given to you.“–Wisdom of Sirach 6:18–37, (LES)

“According to your strength, try to know your neighbors and consult with the wise. And let your thoughts be with the intelligent and all your discourse in the law of the Most High. Let righteous men be your table companions, and let your boast be in the fear of the Lord. A work will be praised for the hand of the craftsmen, and the leader of people is wise for his word.”- Sirach 9:14–17 (LES)

“Every living thing loves its like, and every person his neighbor. All flesh gathers together according to kind, and a man will stick with the one like him. What fellowship will a wolf have with a lamb? So is a sinner with the godly. What peace does a hyena have toward a dog? And what peace does the rich have toward the poor? Wild asses are the prey of the lions in the desert; so the poor are a pasture for the rich. Humility is an abomination to the arrogant, so the poor is an abomination to the rich. A rich person who is shaken is supported by friends, but the humble who has fallen is pushed away by his friends. When the rich stumbles, there are many protectors; he said unspeakable things, and they justified him. The humble stumbled and they rebuked him; he spoke with intelligence and no place was given to him.”– Sirach 9: 15 – 23 (LES)

“Do not hold out over these concerning any counsel. But persevere with a godly man, whom you recognize is keeping the commandments, who in his soul is according to your soul and who, if you stumble, will sympathize with you. And establish the counsel of the heart, for you have no one more trustworthy than it. For the soul of a man is sometimes accustomed to announce more than seven watchmen upon a lofty place, sitting upon a watchtower. And above all these things, beg of the Most High that he might direct your way in truth.”– Sirach 37:12–15 (LES)

“For having arranged a holy choir of piety, they encouraged one another, saying, Brothers, may we die brotherly for the law. Let us imitate the three young men in Assyria who despised the equally afflicting furnace. Let us not be cowards in the manifestation of piety. And one said, Courage, brother; and another, Nobly endure. And another, Remember of what stock ye are; and by the hand of what father Isaac endured to be slain for the sake of piety. And one and all, looking on each other serene and confident, said, Let us sacrifice with all our heart our souls to God who gave them, and employ our bodies for the keeping of the law. Let us not fear him who thinketh he killeth; for great is the trial of soul and danger of eternal torment laid up for those who transgress the commandment of God. Let us arm ourselves, therefore, in the abnegation of the divine reasoning. If we suffer thus, Abraham, and Isaac, and Jacob will receive us, and all the fathers will commend us. And as each one of the brethren was haled away, the rest exclaimed, Disgrace us not, O brother, nor falsify those who have died before you. Now you are not ignorant of the charm of brotherhood, which the Divine and all-wise Providence has imparted through fathers to children, and has engendered through the mother’s womb. In which these brothers having remained an equal time, and having been formed for the same period, and been increased by the same blood, and having been perfected through the same principle of life, and having been brought forth at equal intervals, and having sucked milk from the same fountains, hence their brotherly souls are reared up lovingly together; and increase the more powerfully by reason of this simultaneous rearing, and by daily intercourse, and by other education, and exercise in the law of God.“- 4 Maccabees 13:8-22

“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I will dwell in them And walk among [them]. I will be their God, And they shall be My people.” Therefore “Come out from among them And be separate, says the Lord. Do not touch what is unclean, And I will receive you.” “I will be a Father to you, And you shall be My sons and daughters, Says the LORD Almighty.” – 2 Corinthians 6:14-18 NKJV

“Do not be deceived: “Bad company corrupts good morals.”-1 Corinthians 15:33 NASB1995

Therefore comfort each other and edify one another, just as you also are doing.–1 Thessalonians 5:11 NKJV

“But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. For you yourselves know how you ought to follow us, for we were not disorderly among you;” – 2 Thessalonians 3:6-7 NKJV

[7] Therefore, as the Holy Spirit says: “Today, if you will hear His voice, [8] Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, [9] Where your fathers tested Me, tried Me, And saw My works forty years. [10] Therefore I was angry with that generation, And said, ‘They always go astray in their heart, And they have not known My ways.’ [11] So I swore in My wrath, ‘They shall not enter My rest.’ ” [12] Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. [14] For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, [15] while it is said: “Today, if you will hear His voice, Do not harden your hearts as in the rebellion.” – Hebrews 3:7-15 NKJV 

“ let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful.  And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.”–Hebrews 10:22-25 NKJV

“Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.” – Philippians 2:1-4 NKJV

“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” – Colossians 3:16-17 NKJV”And have no fellowship with the

“If anyone teaches otherwise and does not consent to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a [means of] gain. From such withdraw yourself.” – 1Timothy  6:3-5 NKJV  

“And have no fellowship with the unfruitful works of darkness, but rather expose [them]. For it is shameful even to speak of those things which are done by them in secret. But all things that are exposed are made manifest by the light, for whatever makes manifest is light. – Ephesians 5:11-13 NKJV

“You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” – James 4:4(NASB1995)

Church fathers:  

The list of all the names mentioned:

1. Didache
2. Clement of Rome
3. Barnabas
4. Polycarp
5. Ignatius
6. The Shepherd of Hermas
7. Constitution of the holy Apostles 
8. Apostolic Constitutions
9. Justin Martyr
10. Irenaeus
11. Clement of Alexandria
12. Tertullian
13. Origen
14. Methodius of Olympus
15. Didymus the Blind
16. Gregory Nazianzen
17. Jerome 
18. John Chrysostom
19. John Cassian
20. Caesarius of Arles
21. Cyril of Alexandria
22. Gregory the Great 
23. Bede (Commentary on Proverbs)

The Didache (80–100 A):

“Watch over your life: do not let your lamps go out, and do not be unprepared, but be ready, for you do not know the hour when our Lord is coming.” Gather together frequently, seeking the things that benefit your souls, for all the time you have believed will be of no use to you if you are not found perfect in the last time.” -The Didache chapter 16

“You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass” -The Didache, Chapter 3

“My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace”–Didache chapter 4

Clement of Rome (80–110 AD):

“For even to young men the time of life is uncertain; but to old men it is not even uncertain, for there is no doubt that there is but little time remaining to them. And therefore both young and old ought to be very earnest about their conversion and repentance, and to be taken up with the adornment of their souls for the future with the worthiest ornaments, such as the doctrines of truth, the grace of chastity, the splendour of righteousness, the fairness of piety, and all other things with which it becomes a reasonable mind to be adorned. Then, besides, they should break off from unseemly and unbelieving companions, and keep company with the faithful, and frequent those assemblies in which subjects are handled relating to chastity, righteousness and piety; to pray to God always heartily, and to ask of Him those things which ought to be asked of God; to give thanks to Him; to repent truly of their past doings; in some measure also, if possible, by deeds of mercy towards the poor, to help their penitence: for by these means pardon will be more easily bestowed, and mercy will be sooner shown to the merciful.” — Peter, Recognitions of Clement, Book 10, chapter 43

“And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] says, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for them that wait for Him.”-Letter to the Corinthians Clement, chapter 34

“And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord’s commands, that we all having the same mind may be gathered together for life. For the Lord said, I come to gather all nations [kindreds] and tongues. ”-The Second Epistle of  Clement, chapter 17

Barnabas (70–130 AD):

“Do not withdraw within yourselves and live alone, as though you were already justified, but gather together and seek out together the common good. “For the scripture says: “Woe to those who are wise in their own opinion, and clever in their own eyes.”–Epistle of Barnabas Chapter 4

“Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them.” – The Epistle of Barnabas, Ch.4

“Do not be ready to stretch forth your hands to take, while you contract them to give. You shall love, as the apple of your eye, every one that speaks to you the word of the Lord. You shall remember the day of judgment, night and day. You shall seek out every day the faces of the saints, either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by your hands you shall labour for the redemption of your sins.”- Epistle of Barnabas, Ch.19 

 “The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers to one another; continue faithful counsellors of one another; take away from among you all hypocrisy.” – Epistle of Barnabas, Ch. 21

“Now, wherefore did Moses say, You shall not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales? He embraced three doctrines in his mind [in doing so]. Moreover, the Lord says to them in Deuteronomy, And I will establish my ordinances among this people. Deuteronomy 4:1 Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference. For this reason he named the swine, as much as to say, You shall not join yourself to men who resemble swine. For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. Neither shall you eat, says he the eagle, nor the hawk, nor the kite, nor the raven. You shall not join yourself, he means, to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. And you shall not eat, he says, the lamprey, or the polypus, or the cuttlefish. He means, You shall not join yourself or be like to such men as are ungodly to the end, and are condemned to death. In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, You shall not, he says, eat the hare. Wherefore? You shall not be a corrupter of boys, nor like such. Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many it has. Moreover, You shall not eat the hyena. He means, You shall not be an adulterer, nor a corrupter, nor be like to them that are such. Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, You shall not be like to those whom we hear of as committing wickedness with the mouth, on account of their uncleanness; nor shall you be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth. Moses then issued three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: Blessed is the man who has not walked in the counsel of the ungodly, even as the fishes [referred to] go in darkness to the depths [of the sea]; and has not stood in the way of sinners, even as those who profess to fear the Lord, but go astray like swine; and has not sat in the seat of scorners, even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says still further, You shall eat every animal that is cloven-footed and ruminant. What does he mean? [The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him, is visibly made glad. Well spoke [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.”- Epistle of Barnabas, Chapter 10

The Shepherd of Hermas (90–150 AD):

“Only do not be careless, but be courageous and strengthen your family. “For just as the blacksmith by hammering at his work completes the task he wants to do, so also does the daily righteous word conquer all evil.”Do not cease, therefore, instructing your children, for I know that if they repent with all their heart, they will be enrolled with the saints in the books of life.”–The Shepherd of Hermas Book 1 Vision 1 Chapter 3

“And they who were covered with scabs are those who have denied their Lord, and have not returned to Him again; but becoming withered and desert-like, and not cleaving to the servants of God, but living in solitude, they destroy their own souls. For as a vine, when left within an enclosure, and meeting with neglect, is destroyed, and is made desolate by the weeds, and in time grows wild, and is no longer of any use to its master, so also are such men as have given themselves up, and become useless to their”– The Shepherd of Hermas, Book 3 similitude 9 chapter 26

Apostolic Constitutions:

On the day of the resurrection of the Lord, that is, the Lord’s day, assemble yourselves together, without fail, giving thanks to God, and praising Him for those mercies God has bestowed upon you through Christ, and has delivered you from ignorance, error, and bondage, that your sacrifice may be unspotted, and acceptable to God, who has said concerning His universal Church: In every place shall incense and a pure sacrifice be offered unto me; for I am a great King, says the Lord Almighty, and my name is wonderful among the heathen. – Apostolic Constitutions, Book 7, Section 2

But even if you are rich and have no need of a trade for your living, do not become idle or wander about aimlessly. Rather, if you come among the faithful and those of the same belief, speak with them, sharing words that give life. — Apostolic Constitutions 1.5

“Bring again that which is driven away, that is, do not permit that which is in its sins, and is cast out by way of punishment, to continue excluded; but receiving it, and bringing it back, restore it to the flock, that is, to the people of the undefiled Church. Seek for that which is lost, that is, do not suffer that which desponds of its salvation, by reason of the multitude of its offenses, utterly to perish. Search for that which is grown sleepy, drowsy, and sluggish, and that which is unmindful of its own life, through the depth of its sleep, and which is at a great distance from its own flock, so as to be in danger of falling among the wolves, and being devoured by them.”–Apostolic Constitutions, 2.3.20

“When you instruct the people, O bishop, command and exhort them to come constantly to church morning and evening every day, and by no means to forsake it on any account, but to assemble together continually; neither to diminish the Church by withdrawing themselves, and causing the body of Christ to be without its member. For it is not only spoken concerning the priests, but let every one of the laity hearken to it as concerning himself, considering that it is said by the Lord: He that is not with me is against me, and he that gathers not with me scatters abroad. Matthew 12:30 Do not you therefore scatter yourselves abroad, who are the members of Christ, by not assembling together, since you have Christ your head, according to His promise, present, and communicating to you. Be not careless of yourselves, neither deprive your Saviour of His own members, neither divide His body nor disperse His members, neither prefer the occasions of this life to the word of God; but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection, on which we pray thrice standing in memory of Him who arose in three days, in which is performed the reading of the prophets, the preaching of the Gospel, the oblation of the sacrifice, the gift of the holy food?” – Apostolic Constitutions, 2.7.59

How can such a one even now avoid hearing that word of the Lord, The Gentiles are justified more than you? Ezekiel 16:52 as He says, by way of reproach, to Jerusalem, Sodom is justified rather than you. For if the Gentiles every day, when they arise from sleep, run to their idols to worship them, and before all their work and all their labours do first of all pray to them, and in their feasts and in their solemnities do not keep away, but attend upon them; and not only those upon the place, but those living far distant do the same; and in their public shows all come together, as into a synagogue: in the same manner those which are vainly called Jews, when they have worked six days, on the seventh day rest, and come together into their synagogue, never leaving nor neglecting either rest from labour or assembling together, while yet they are deprived of the efficacy of the word in their unbelief, nay, and of the force of that name Judah, by which they call themselves — for Judah is interpreted Confession, — but these do not confess to God (having unjustly occasioned the suffering on the cross), so as to be saved on their repentance;— if, therefore, those who are not saved frequently assemble together for such purposes as do not profit them, what apology will you make to the Lord God who forsakest His Church, not imitating so much as the heathen, but by such your absence growest slothful, or turnest apostate, or actest wickedness? To whom the Lord says by Jeremiah: You have not kept my ordinances; nay, you have not walked according to the ordinances of the heathen, and you have in a manner exceeded them.” – Apostolic Constitutions, 2.7.60 

Ignatius (35–108 AD):

“Take heed, then, often to come together to give thanks to God, and show forth His praise. For when you assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end”- The Epistle of Ignatius to the Ephesians, chapter 13

“the names of people are inscribed. ? Flee, therefore, the evil tricks and traps of the ruler of this age, lest you be worn out by his schemes and grow weak in love. Instead gather together, all of you, with an undivided heart.”– Ignatius, Philadelphians chapter 6

“Let not widows be neglected. Be, after the Lord, their protector and friend. Let nothing be done without your consent; neither do anything without the approval of God, which indeed you do not, inasmuch as you are steadfast. Let your assembling together be of frequent occurrence: seek after all by name. Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves the more, for the glory of God, that they may obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.”–The Epistle of Ignatius to Polycarp, chapter 4

Polycarp (69–155 AD):

If then we entreat the Lord to forgive us, we ought also ourselves to forgive; Matthew 6:12-14 for we are before the eyes of our Lord and God, and we must all appear at the judgment-seat of Christ, and must every one give an account of himself. Romans 14:10-12; 2 Corinthians 5:10 Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offense, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.” – Epistle of Polycarp to the Philippians, Ch.6

“Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood,  and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. ” – Epistle of Polycarp to the Philippians, Ch.10

Justin Martyr (100–165 AD):

“And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.”-Justin the Martry,  First Apology, chapter 67

Irenaeus (130–202 AD):

“Knowing, my beloved Marcianus, your desire to walk in godliness, which alone leads man to life eternal, I rejoice with you and make my prayer that you may preserve your faith entire and so be pleasing to God who made you. Would that it were possible for us to be always together, to help each other and to lighten the labor of our earthly life by continual discourse together on the things that profit.”– Demonstration of Apostolic Preaching by Irenaeus chapter 1

…”These things, through, God’s mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God’s grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: O good God, for what times have You reserved me, that I should endure these things? And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he dispatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them.“- Fragments from the Lost Writings of Irenæus, Fragment 2

“There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, ‘Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.’ And Polycarp himself replied to Marcion, who met him on one occasion and said, ‘Do you know me?’ ‘I do know you, the first-born of Satan.’ Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, ‘A man that is a heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sins, being condemned of himself.’” – Irenaeus, Against Heresies, Book 3, Chapter 3

Clement of Alexandria (150–215 AD):

Let everything you do be done for God, both deeds and words; and refer all that is yours to Christ; and constantly turn your soul to God; and lean your thought on the power of Christ, as if in some harbour by the divine light of the Saviour it were resting from all talk and action. And often by day communicate your thoughts to men, but most of all to God at night as well as by day; for let not much sleep prevail to keep you from your prayers and hymns to God, since long sleep is a rival of death.“- Clement of Alexandria: To the Newly Baptized 

“Learn gladly, and teach ungrudgingly; never hide wisdom for others by reason of a grudging spirit, nor through false modesty stand aloof from instruction. Submit to elders just as to fathers..“- Clement of Alexandria: To the Newly Baptized

“If need be, I will willingly endure your death, as the Lord did death for us. For you I will surrender my life. Stand, believe; Christ has sent me. And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand. The other pledging, and assuring him on oath that he would find forgiveness for himself from the Saviour, beseeching and falling on his knees, and kissing his right hand itself, as now purified by repentance, led him back to the church. Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope“- Clement of Alexandria, who is the rich man that shall be saved, Chapter 42 

“So let us give up gluttony, eating only a few necessary things. If someone invites us, and we decide to go—though it’s better not to mix with the unruly—we should eat whatever is offered without questioning it for conscience’s sake.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 2 Chapter 1

 “ For this reason, the Apostle, fearing for us, tells us not to eat with a so-called “brother” who is a fornicator, adulterer, or idolater—not even sharing a word or a meal with such a one, afraid of being polluted just like at the “table of demons.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 2 Chapter 1 

“As for hearing shameful things or seeing such things, the divine teacher treats it just like how older boys are trained, so that their ears aren’t damaged. He surrounds the self-controlled with protective words like ear guards, so that the blow of immorality doesn’t break through and harm the soul. He directs their eyes toward what is good, saying it’s better to stumble with your feet than with your eye (Matthew 18:9; Mark 9:47). So what are these “ear guards” that protect us? And what are the lessons for wandering eyes? It’s the good influence of being with righteous people, who can guard and block our ears before false teachings lead us away from truth.“- Clement of Alexandria, The Instructor, Book 2, Chapter 6

“It shall not be with the many,” it says, “in evil; nor shall you join the crowd,” for wisdom is found among the few, while disorder is exposed in the masses. “ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 4

““Do not look around,” it says, “in the streets of the city, and do not wander in its deserted areas,” for it is truly a desert—no matter how crowded—when there are no wise people around“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 4

 “So then, Scripture gives a very strong warning: “Do not let just any person into your house, because many are the traps of the deceitful.” And in another place, it says, “Let righteous men be your dinner guests, and may your pride be in the fear of the Lord.” But as for sexual immorality—it belongs with the ravens. “For you surely know this,” says the Apostle, “that every sexually immoral person, or impure person, or greedy person (who is an idol-worshiper), has no share in the kingdom of Christ and of God.” “ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 4

“On the other hand, the wise instructor, recognizing the foulness of living with bad people, through Moses forbade the elder people from eating pork—showing that those who call upon God should not associate with unclean people who, like pigs, live for bodily pleasures, shameful foods, and lustful tickling, and enjoy shameless, animal-like sexual delight. Nor, he says, should one eat a kite, or a hawk that feeds on flesh, or an eagle. These represent people who live by stealing. And the rest of the dietary laws are symbolic, too. So, who should we associate with? The righteous, he says again with symbolic meaning. “Every animal that has a split hoof and chews the cud is clean,” because the split hoof represents justice that walks on level ground, and the chewing of the cud is like reflecting on the teachings of righteousness—words that come in through instruction and rise up again from the belly of the mind as spiritual memory. The righteous person chews on spiritual food with the word always in his mouth, and justice rightly “has split hooves,” making one holy and leading to the age to come.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 11

“So then, the Instructor (Christ) will not lead us to the shows either. Nor would it be wrong for someone to call the stadiums and theaters a “seat of diseases.” For even there, just like in the case of true justice, there is an evil assembly, and that’s why the gathering is cursed. These places are full of disorder and lawlessness. The excuses people give for coming together in those places are really just reasons for indecency, with men and women mixing together just to stare at each other. That’s where the trouble begins. Because when the eyes wander, desires are stirred, and people start getting used to boldly looking at others, and having too much free time ignites sexual cravings.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 11

They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school, and a pillar raised for him as if he had been dead. Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. “For what fellowship hath righteousness and iniquity?” according to the divine apostle. “Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever?” For the honours of the Olympians and of mortals lie apart. “Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters.” – Clement of Alexandria The Stromata Book 5 Chapter 9

It is, then, proper that the Barbarian philosophy, on which it is our business to speak, should prophecy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle, and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food, and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire, and fattening for slaughter and destruction. Again, he commands to eat that which parts the hoof and ruminates; “intimating,” says Barnabas, “that we ought to cleave to those who fear the Lord, and meditate in their heart on that portion of the word which they have received, to those who speak and keep the Lord’s statutes, to those to whom meditation is a work of gladness, and who ruminate on the word of the Lord. And what is the parted hoof? That the righteous walks in this world, and expects the holy eternity to come.” Then he adds, “See how well Moses enacted. But whence could they understand or comprehend these things? We who have rightly understood speak the commandments as the Lord wished; wherefore He circumcised our ears and hearts, that we may comprehend these things. And when he says, ‘Thou shalt not eat the eagle, the hawk, the kite, and the crow;’ he says, ‘Thou shalt not adhere to or become like those men who know not how to procure for themselves subsistence by toil and sweat, but live by plunder, and lawlessly.’ For the eagle indicates robbery, the hawk injustice, and the raven greed. It is also written, ‘With the innocent man thou wilt be innocent, and with the chosen choice, and with the perverse thou shall pervert.’ It is incumbent on us to cleave to the saints, because they that cleave to them shall be sanctified.”– Clement of Alexandria The Stromata Book 5 Chapter 8 

“o that even in the case of one who has done the greatest good deeds in his life, but at the end has run headlong into wickedness, all his former pains are profitless to him, since at the catastrophe of the drama he has given up his part; while it is possible for the man who formerly led a bad and dissolute life, on afterwards repenting, to overcome in the time after repentance the evil conduct of a long time. But it needs great carefulness, just as bodies that have suffered by protracted disease need regimen and special attention. Thief, do you wish to get forgiveness? steal no more. Adulterer, burn no more. Fornicator, live for the future chastely. You who has robbed, give back, and give back more than you took. False witness, practice truth. Perjurer, swear no more, and extirpate the rest of the passions, wrath, lust, grief, fear; that you may be found at the end to have previously in this world been reconciled to the adversary. It is then probably impossible all at once to eradicate inbred passions; but by God’s power and human intercession, and the help of brethren, and sincere repentance, and constant care, they are corrected.“– Clement of Alexandria, who is the rich man that shall be saved, Chapter 40

He says, “If any come unto you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed is partaker of his evil deeds.”He forbids us to salute such, and to receive them to our hospitality. For this is not harsh in the case of a man of this sort. But he admonishes them neither to confer nor dispute with such as are not able to handle divine things with intelligence, lest through them they be seduced from the doctrine of truth, influenced by plausible reasons. Now, I think that we are not even to pray with such, because in the prayer which is made at home, after rising from prayer, the salutation of joy is also the token of peace. – From the Fragments of Clement of Alexandria

Tertullian (155-240 AD):

“Although we ought to be seeking at all times, where ought we to seek? Among the heretics, where all is foreign and opposed to our truth, with whom we are forbidden to associate?”— Tertullian, Prescription Against Heretics chapter 14

“But where there are three, there is the Church, even if they are laymen.” – Tertullian, On Exhortation to Chastity chapter 7

“Where two (are), there withal (is) He Himself. Where He (is), there the Evil One is not”. Tertullian, To His Wife, Book 2, chapter 8

Then is faith both more zealous in preparation, and better disciplined in fasts, and meetings, and prayers, and lowliness, in brotherly-kindness and love, in holiness and temperance. There is no room, in fact, for ought but fear and hope. So even by this very thing we have it clearly proved that persecution, improving as it does the servants of God, cannot be imputed to the devil.”–Flight in Persecution / De Fuga in Persecutione Tertullian chapter 1

Origen (185-254 AD)

Now since every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old, Matthew 13:52 it clearly follows, by conversion of the proposition, as it is called, that every one who does not bring forth out of his treasury things new and old, is not a scribe who has been made a disciple unto the kingdom of heaven. We must endeavour, therefore, in every way to gather in our heart, by giving heed to reading, to exhortation, to teaching, and by meditating in the law of the Lord day and night, not only the new oracles of the Gospels and of the Apostles and their Revelation, but also the old things in the law which has the shadow of the good things to come, Hebrews 10:1 and in the prophets who prophesied in accordance with them. And these things will be gathered together, when we also read and know, and remembering them, compare at a fitting time things spiritual with spiritual, not comparing things that cannot be compared with one another, but things which admit of comparison, and which have a certain likeness of diction signifying the same thing, and of thoughts and of opinions, so that by the mouth of two or three or more witnesses Matthew 18:16 from the Scripture, we may establish and confirm every word of God. – Origen, Commentary on Matthew, Book 10, chapter 

‘Thy name is as ointment emptied out. Therefore have the maidens loved Thee, have they drawn Thee. We will run after Thee into the fragrance of Thine ointments’ Songs 1:3-4—the maidens, namely, draw Christ to themselves—this surely must be taken as referring to the churches, which are one Church when perfected, but many ‘maidens’ while they are still under instruction and advancing on their way. ‘These, then, draw Christ to themselves through faith; for, when Christ sees two or three gathered together in the faith of His name, He goes thither, and is in their midst, drawn by their faith and called forth by their unity of mind. – Origen, Commentary on the Songs of Songs, Book 1, chapter 4

“But if those people are not blameworthy for doing this, let us consider whether Christians perhaps even more than they call crowds toward virtue and goodness. For philosophers who speak publicly do not distinguish among their listeners; anyone who wishes stands and listens. But Christians, as far as they are able, first test the souls of those who want to hear them, and instruct them privately beforehand. And when the listeners seem sufficiently prepared—before entering into the common assembly—to have committed themselves to the desire to live well, then they admit them. They establish separately a class of those who are just beginning and being introduced, who have not yet received the symbol of purification; and another class of those who, as far as possible, have shown their intention to desire nothing other than what Christians approve. Among them are some appointed to examine carefully the lives and conduct of those who approach, so that they may prevent those who practice shameful deeds from coming into their common gathering, while welcoming with their whole soul those who are not such, and daily making them better. And such is their discipline even regarding those who sin—especially those who live immorally—whom they expel from the community, unlike those described by Celsus, who are similar to those in the marketplaces displaying the most disgraceful things.” – Origen Against Celsus, Book 3, Ch. 51

“Celsus continues in his usual manner, asserting that to change a nature entirely is exceedingly difficult. We, however, who know of only one nature in every rational soul, and who maintain that none has been created evil by the Author of all things, but that many have become wicked through education, and perverse example, and surrounding influences, so that wickedness has been naturalized in some individuals,” Origen Against Celsus, Book 3, Ch. 69

Methodius of Olympus (250 – 311 AD):

“If I shut my ears against detraction and slanders, and open them to the word of God, having conversation with wise men, then have I offered up my ears to the Lord.”– Methodius, The Banquet of the Ten Virgins, Discourse 5, chapter 4

Didymus the Blind (313-398 AD):

Anyone who dwells in the doctrine of the gospel and who acts according to its teaching will separate himself from those who think and act differently. — Didymus the Blind, Commentary on 2 John, PG 39:1810.

Gregory Nazianzen (329-390 AD):

“First, however, I want to tell you this above all: a young person must flee entirely from the company of the wicked and from the pleasures that come with them. For many people, like diseased cattle covered with sores, try to infect the simpler youth, rubbing against them with cunning and deceit, seeking to fill them with the sickness of evil, so that by association with such people their minds are darkened with wickedness. Guard yourself from such companions. For, as Paul says, “Bad company corrupts good morals” (1 Corinthians 15:33).“— Letter of counsel to Seleucus (author unknown, often attributed to Gregory Nazianzen

For it is necessary to love the Lord God with all the power that exists within us for loving, and to love our neighbor, and also to love our enemies, so that we may be perfect, imitating the goodness of the Father in heaven, who makes His sun rise upon the evil and the good (Matthew 5:45). But to expend the power of love on anything else has not been permitted. For the beauty of love, if it is confined merely to the name of love, is something laughable—choosing this person and that person, sharing love with these alone, and excluding countless others from participation in what is good. And if agreement with harmful people, under the pretense of love, produces in those who accept it the works of enemies, we must examine carefully with whom we are mingling ourselves. For if the beloved Son of God is hated, what great thing is it if we too are deemed worthy of hatred by men, in whom the possession of hatred abounds? Yet neither can a building stand when its bonds are removed, nor can the Church grow to full stature unless she is bound together by the bond of peace and love. For nothing is so proper to our nature as to share with one another, to have need of one another, and to love those of the same nature. For we need the help of each one of our brothers more than one hand needs the other. For when I look at our own members and see that not one of them is sufficient for its own activity by itself, how shall I think that I am sufficient for myself in the affairs of life? For neither would a foot walk securely unless the other supported it, nor would an eye see soundly unless it had the other as a partner, and together with it approached visible things in harmony. And hearing is more precise when it receives the voice through both passages; and grasp is stronger through the cooperation of the fingers. And, simply put, I see nothing—neither among what is accomplished by nature nor among what is accomplished by deliberate choice—brought to completion apart from the shared concord of those of the same nature; since even prayer itself, when it does not have those who agree with it, is far weaker than it otherwise is. Let the mutual attachment of bats instruct you, who cling to each other like a cluster; and do not consider what is separated and private preferable to what is communal and united. For nothing separates us from one another unless we ourselves accept separation by our own choice. One is our Lord, one faith, the same hope. Therefore, whether you count yourselves as the head, the head cannot say to the feet, I have no need of you; or whether you place yourselves in some other rank, you cannot say to those assigned within the same body, We have no need of you. For hands need one another, feet support one another, and eyes, in harmony, possess clarity of perception. Let not that thought take hold of you, that We are beyond the passions of the many, and what need have we of fellowship with them? For our Lord separated the islands from the mainland by the sea, yet bound islanders and mainlanders together through love. And in this above all the friend differs from the flatterer: the one speaks with a view to pleasure, while the other does not refrain even from what causes pain. You know what you must do for your neighbor: what you want to have done to yourself by another. You know what evil is: what you yourself would not choose to suffer at another’s hands. For when I heard from God that By this all will know that you are my disciples, if you love one another (John 13:35), and that, as a departing gift to His own disciples, when He was about to complete His saving work in the flesh, He left His own peace, saying, Peace I leave with you; my peace I give to you (John 14:27), I cannot say that without love among one another, and without living at peace with everyone so far as it depends on me, I can be worthy to be called a servant of Jesus Christ. Therefore it is fitting that our love toward one another be common and equal to all, in the same way that a man naturally has love toward each of his own members, desiring the health of the whole body equally; because the pain of each member brings an equal unpleasantness to the body. For the man in a community who loves one person above the others condemns himself, because he does not have perfect love. In the same way, both an unseemly quarrel and a partial disposition are to be cast out from the community. For from quarrelling hatred arises, and from partial friendship and favoritism suspicions and envies arise; for everywhere the lack of equality becomes a beginning and a cause of envy and ill-will in those who are treated as lesser. Therefore, just as the good God gives to all a common share in the light, making the sun rise on the righteous and the unrighteous, so also those who imitate God must cast the ray of love on all, common and equally honored. For where love is lacking, hatred certainly enters in. And if, as John says, God is love (1 John 4:8), then it is wholly necessary that hatred be the devil. Therefore, just as the one who has love has God, so the one who has hatred nourishes the devil within himself. For this reason it is fitting that love be equal and the same from all toward all, but that honor be given according to what is fitting for each. And just as in our own bodies the pain of each sick member equally touches the whole body, and yet some members are more honored than others (for we do not feel the same about an eye and a toe, even if the pain is equal), so it is fitting that each person have an equal sympathetic disposition and loving relation toward all who live in the community; but honor, according to what is reasonable, will have more toward those who are more useful. For among those who are joined together spiritually, not even bodily kinship will have any advantage as to love; nor, if someone were another’s brother according to the flesh, or son, or daughter, will the fellowship of blood produce a greater disposition toward the one related by birth than toward the others. For the one who follows nature in these things condemns himself, that he has not yet wholly departed from nature, but is still governed by the flesh. To our God be glory unto the ages of ages. Amen. – Basil the Great, Sermon 3, Concerning Love Toward God and Neighbor (Sermons on Morals Collected by Symeon Metaphrast)

Jerome (342-420):

“Now he leaves room for repentance in the words: “Lest perhaps while gathering the weeds you may at the same time uproot also the grain.” Here we are admonished not to cut off a brother quickly. For it can happen that the one who today has been seduced by a harmful doctrine tomorrow may come to his senses and begin to defend the truth. Now the words that follow, “Leave both to grow until the harvest,” seem to contradict the command, “Remove the evil from your midst,” and the command that we are by no means to have fellowship with those who are called brothers and are adulterers and fornicators. For if uprooting is prohibited and patience is to be preserved until the harvest, how is it that certain ones must be expelled from our midst? There is a remarkable likeness between wheat and the weed that we call darnel. As long as it is a plant and its stem does not come to ear, it is just about impossible, or at least extremely difficult, to discern any distinction between them. Therefore, the Lord is warning us in advance that we must not quickly make a judgment when the matter is doubtful. Rather, we should reserve the conclusion to God the Judge, so that when the day of judgment comes, he may cast out from the assembly of the saints not the mere suspicion of sin, but manifest guilt. Now, he has said that the bundles of weeds are handed over to the fires and the wheat is gathered into barns. This makes plain that the heretics, and those who are hypocrites in the faith, are to be burned in the fires of Gehenna. The saints, on the other hand, who are called wheat, are taken into the barns, that is, into heavenly mansions. ” – Jerome Commentary on Matthew, 2.13.37.

“Leave them; they are blind guides of the blind. This is what the apostle had commanded: “After the first and second admonition, avoid the heretical man, knowing that such a one is perveted and self-condemned.” In this sense, the Savior also commands that bad teachers should be left to their own choice. He knows that it is difficult for them to be able to be drawn to the truth. They are blind, and they draw blind people into error.” – Jerome Commentary on Matthew, 2.15.14

John Chrysostom (347–407 AD):

“This is safety, this is a wall of defense, this is the progress of virtue: to avoid the wicked, to remain gathered and united within yourself throughout your entire life, and to live apart from those who corrupt. For it is not solitude that makes one truly alone, but a thoughtful and disciplined mind. Thus even those living in the middle of cities, among noise and marketplaces, can still be truly alone — if they avoid the gatherings of the corrupt and devote themselves to the company of the righteous. This is the surest path. The one who is strong enough to correct others should associate with those who are willing to accept healing and make them better. But the one who is weaker should flee from the wicked so that he does not receive their corruption. By doing this, he will live this present life in safety and will attain the good things to come — which may we all obtain, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.“– John Chrysostom, Commentary on Psalm 140,  chapter 9

“For then most especially does the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil’s attacks.” – Homily 13 on Matthew, John Chrysostom

“Heal me, O Lord, for my bones are troubled” (Psalm 6:2). Some say that by “trouble” he means the agitation that comes from sin. For just as when violent winds fall upon the sea, they stir it up and bring the sand from the depths to the surface, putting sailors in peril, so it happens also with us: the soul is disturbed, the body is shaken, everything within is filled with storm and turbulence, and our vessel becomes full of confusion. Deep darkness settles in; all things lose their proper place, and great disorder prevails. This happens especially in the storms of unchaste desires, and likewise in anger and in misfortunes—for all these things disturb both soul and body. The eyes lose their steadiness, the pupils are distorted, and the gaze can no longer remain ordered. Just as when a charioteer is thrown into panic, the horses rush forth in chaos, so when reason is disturbed, everything within us is thrown into turmoil, all is perverted, and the mind loses its proper course. How this disturbance arises, we must also explain. For it is not, as in the sea, caused by the sudden bursting of winds, but in the soul it comes through our own negligence. For whether this turmoil arises or not, we ourselves are the cause. Here is what I mean: when desire is stirred, unless you yourself kindle the flame, the furnace will not burn—unless you feed fuel to it. The furnace does not ignite unless you linger over beautiful faces, unless you busy yourself with other forms of beauty, unless you go up to the theaters of lawlessness. For if you do not fatten the flesh with luxury, if you do not drown reason in wine, the flame will not rise, the furnace will not blaze, the beast will not grow fiercer, nor will the purity of your mind be torn apart as though by wild winds. But are these things, one might ask, enough by themselves to escape the flame of sin? No, not these alone, but others must be added: continual prayer, fellowship with the saints, measured fasting, simple diet, necessary occupations, and—above all—the fear of God, the remembrance of the coming judgment, the intolerable punishments, and the promises of good things to come. Through all these means you can bridle raging desire and calm the storming sea of passion. — John Chrysostom, Commentary on Psalms 6, chapter 3

For just as bodies are often destroyed by the corruption of foul air, so too the soul is often harmed by association with evil men. As a healthy eye, when it looks upon one diseased, is injured by the sight, and as one infected with scabs passes the disease even to those in health, so it happens also through companionship with the wicked. Therefore Christ commands us not only to flee from such men, but even to cut them off entirely, saying, “If your right eye causes you to stumble, pluck it out and cast it from you” (Matthew 5:29)—not speaking of the bodily eye (for what harm could the eye do if the mind be sound?) but of those close friends who are to us as members of our body, yet harm us by their influence. Of these He commands that we sever the bond, bidding us despise such friendships, that we may make our own salvation more secure… Let us not think, then, that association with the wicked is a small harm; rather, before all else, let us flee from such people—whether they be women, friends, or anyone at all. For this destroyed even those great men, Solomon and Samson; indeed, it corrupted the entire nation of the Jews. For no wild beast wounds as wickedness does. Beasts at least display their venom openly, but evil men infuse their poison silently and imperceptibly day by day, gradually loosening the tension of virtue within us. For this reason also God has fenced off the lustful gaze, saying, “Whoever looks at a woman to lust after her has already committed adultery with her in his heart” (Matthew 5:28), because of how easy and swift the ruin is. And you—when you are about to dwell in a city—make great inquiries about the air, whether it is unhealthy, unbalanced, or stifling; yet when you are about to entrust your soul to companions, you do not carefully examine the company of those you are to live with, but hand it over to anyone by chance?Tell me, what excuse will you have for such neglect? For whence, do you think, those who have withdrawn to the deserts become such admirable and radiant men? Is it not because they flee noise and marketplaces, and pitch their tents far from the smoke of worldly affairs? Imitate them yourself—pursuing solitude even in the midst of the city. And how shall this be done? If you flee the wicked and pursue the good. For thus you will reap greater fruit than those in the deserts—safety not only in avoiding the harmful, but also in sharing with the virtuous. For if you flee the wicked and seek after the good, from both sides virtue will increase within you, and vice will vanish away. Therefore, that this may come to pass, let us do these things, obeying the psalmist who says, “For You, O Lord, have made me dwell alone in hope” (Psalm 4:8). — John Chrysostom, Commentary on Psalm 4, chapter 12

For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive. — John Chrysostom, Homily 2 on Romans

He who walks with the wise will be wise”. Therefore, being in close intercourse with such people is no small thing; nor is it only sharing a journey with them—perhaps even this is beneficial, for it is necessary to learn many things even from that. For he did not say “the one who spends his time with” or “the one who associates for a long while,” but even the one who has shared only a single walk with them, he says, will reap great fruits. For if a man’s bearing and even the laughter of his teeth proclaim what concerns him, much more does a brief walk with him—and this happening continually. – John Chrysostom, Fragments on Proverbs, chapter 13

John Cassian (360-435 AD):

There is an ancient and admirable teaching of the blessed Anthony: that a monk who, after the communal monastic life, strives to reach the heights of greater perfection—and who, having attained the discernment needed to stand by his own judgment and ascend to the summit of the solitary monastic life—must not seek every kind of virtue from one person, even if that person is extraordinarily great. One man is adorned with the blossoms of knowledge; another is fortified more strongly by the power of discernment; another is grounded in the weight of patience. One stands out by the virtue of humility, another by self-restraint, another shines with the grace of simplicity. One surpasses others in magnanimity, another in mercy; one in vigils, another in silence, another in love of labor. Therefore, the monk who wishes to gather spiritual honey, like the wisest bee, should draw each virtue from the one who is most at home in it, and store it carefully in the vessel of his own heart. He should not examine what someone may lack, but only observe what virtue he does possess, and diligently gather from it. For if we wish to borrow every virtue from one man alone, it will be either difficult or, indeed, nearly impossible to find examples suitable for imitation. For although we do not yet see Christ as “all in all,” according to the Apostle, yet in this way we can find Him—so to speak—in all, through the various portions of virtue manifested in each. And of Him it is said that He “was made for us from God: wisdom, righteousness, holiness, and redemption.” Therefore, when wisdom is found in one, righteousness in another, holiness in another, meekness in another, chastity in another, humility in another, and patience in another, Christ is, as it were, divided among His saints, distributed member by member through each one. But when all of these come together in the unity of faith and virtue, He is restored as the perfect man, bringing to fullness the stature of His body through the harmony and proper function of each member. Until that time comes when God will be all in all, it is possible even now, in the manner just described—that is, through the individual portions of the virtues—for God to be in all, although He is not yet all things in all through the fullness of virtue. For although the goal of our way of life is one, the paths by which we strive toward God are diverse—as will be discussed more fully in the Conferences of the Elders. Therefore, the pattern of discernment and self-restraint must be sought especially from those in whom we see these virtues overflowing more abundantly through the grace of the Holy Spirit. This is not because anyone can acquire, by himself, all the virtues that are distributed across many, but so that in those good things of which we are capable, we may strive toward imitation of those who possess them most fully.” — John Cassian, The Institutes Book 5, chapter 4

Caesarius of Arles (470-542 AD):

“Do not have a friend who is willing to make you displeasing to God, for he is both his own enemy and yours. If you make yourself and someone else intoxicated, you will have a man as your friend, but God as an enemy. Now, consider well whether it is right to separate yourself from God by uniting yourself to a drunkard.” — Caesarius of Arles, Sermon 46

 Cyril of Alexandria (376 AD – 444 AD):

 “Consequently he means, O stupid and mindless people, surely some of you will not become friends and take the same path in life without getting to know one another, that is, without perceiving that the other shares the same behavior and attitudes? Scripture says, remember, ‘Every creature loves its like, and people stick close to those like themselves.“-  Cyril of Alexandria on Amos 3:3

Gregory the Great (590 – 604 AD):

“Purity of heart and simplicity are most precious in the sight of Almighty God, who is fully pure and simple in nature. Set apart from the ways of the world, the servants of God are strangers to its vain talk and thus avoid disturbing and soiling their minds in idle conversation. . . . We are drawn downward by mingling in continual conversation with people of the world. It is with good reason that Isaiah, after seeing the Lord, the King of hosts, accuses himself of this very fault. In a spirit of repentance he says, “Woe is me, because I have held my peace; because I am a man of unclean lips.” And why are his lips unclean? Because, as he explains immediately, “I dwell in the midst of a people that has unclean lips.” Grieving that his own lips are unclean, he shows us that he contracted this defilement by living among a people that had unclean lips. To take part in the talk of worldly people without defiling our own heart is all but impossible. If we permit ourselves to discuss their affairs with them, we grow accustomed to a manner of speech unbecoming to us, and we end clinging to it with pleasure and are no longer entirely willing to leave it. We enter upon the conversation reluctantly, as a kind of condescension, but we find ourselves carried along from idle words to harmful ones, from trivial faults to serious guilt, with the result that our lips are more defiled with foolish words, and our prayers further and further removed from God’s hearing. . . . Why should we be surprised, then, if God is slow to hear our petitions when we on our part are slow to hear God’s command or pay no attention whatever to it?” – Gregory the Great 590 – 604 AD (Dialogues 3.15)

Bede (709–710 AD):

“Iron sharpens iron, etc.” [Proverbs 27:17] The consultation and advice of the wise is quite good, where they instruct each other by consulting, iron sharpens iron. — Bede, Commentary on Proverbs

On the one hand John forbids us to greet the enemies of the truth (2 John 10), but on the other he salutes the elect. This is so that unbelievers will be shunned by all good people, unless they happen to repent and change their views, and also so that peace and love between believers will continue to grow forever. — Bede, On 2 John 13, PL 93:122