Scriptures:

James 4:4 “Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.”

Isaiah 55:6-7 “Seek ye the Lord, and when ye find him, call upon him; and when he shall draw nigh to you, let the ungodly leave his ways, and the transgressor his counsels: and let him return to the Lord, and he shall find mercy; for he shall abundantly pardon your sins.”

Judith 8:27 “For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them.”

Lamentations 3:25-26 “The Lord is good to those who wait for him; to the soul who will seek him, it is a good thing. And it will remain and keep quiet for the salvation of the Lord.”

Lam. 3:57 You came to my aid; on the day I called you, you said to me, “Do not be afraid.”

Zechariah 1:3 “Turn to me,” says the Lord of hosts. “And I will turn to you,”

1 Chronicles 28:9 “And now, Solomon, know the God of your ancestors, and be a servant with a perfect heart and a willing spirit, because the Lord examines every heart and knows every thought. If you seek him, he will find you, but if you leave him, he will leave you in the end.”

Daniel 9:3 “So I set my face toward the Lord God to seek in prayer and compassion with fasting and sackcloth and ashes.”

Psalm 68:33 “Let the poor see and be cheerful. Seek out God, and you shall live”

Psalm 118:9-11 “How will the young person direct his way? By keeping your words. With my whole heart I sought you. Let me not depart from your commandments. In my heart I hid your words so that I would never sin against you.”

Prov. 16:8 “The one who seeks the Lord will find knowledge with righteousness, and those who seek him rightly will find peace.”

Job 33:23-27 “If there should be a thousand angels of death, not one of them shall wound him. If he should think in his heart to return to the Lord, and should declare to a person his own fault, and should show his folly, he shall keep him from falling to his death, and he shall prop up his body like paint upon a wall, and shall fill his bones with marrow. And he softens his flesh like a child, and he shall restore him to manhood among people. And having prayed to the Lord, he also shall be acceptable to him, and he shall enter with cheerful face together with confession, and he shall restore righteousness to such people. Then next, that same person shall rebuke himself, saying, ‘What sort of thing have I done, and he has not judged me as worthy of what I have sinned?’”

Jeremiah 23:23 “I am a God nearby and not a God far off.”

Esdras 8:22 “The hand of our God is for good upon all that seek him, and the power of his wrath is against all that forsake him.”

2 Esdras 16:75-77 “ Do not fear or doubt, for God is your guide. You who keep my commandments and precepts,” says the Lord God, “do not let your sins pull you down, or your iniquities prevail over you.” ⁷⁷ Woe to those who are choked by their sins and overwhelmed by their iniquities, as a field is choked with underbrush and its path overwhelmed with thorns, so that no one can pass through!”

Wisdom 1:1-4 “Love righteousness, you rulers of the earth, think of the Lord with uprightness, and seek him with sincerity of heart; because he is found by those who do not put him to the test, and manifests himself to those who do not distrust him. For perverse thoughts separate men from God, and when his power is tested, it convicts the foolish; because wisdom will not enter a deceitful soul, nor dwell in a body enslaved to sin.”

Psalms of Solomon 14:1 “The Lord is faithful to those who love him in truth, to those who wait for his discipline, to those who walk by the righteousness of his commands, in the law which he commanded us for our life.”

Baruch 4:28 “Even as your thought was to stray from God, return to seek him ten times as much.”

Church Fathers:

Apostle Peter:

The will and counsel of God has for many reasons been concealed from men; first, indeed, through bad instruction, wicked associations, evil habits, unprofitable conversation, and unrighteous presumptions. On account of all these, I say, first error, then contempt, then infidelity and malice, covetousness also, and vain boasting, and other such like evils, have filled the whole house of this world, like some enormous smoke, and preventing those who dwell in it from seeing its Founder aright, and from perceiving what things are pleasing to Him. What, then, is fitting for those who are within, excepting with a cry brought forth from their inmost hearts to invoke His aid, who alone is not shut up in the smoke-filled house, that He would approach and open the door of the house, so that the smoke may be dissipated which is within, and the light of the sun which shines without may be admitted. He, therefore, whose aid is needed for the house filled with the darkness of ignorance and the smoke of vices, is He, we say, who is called the true Prophet, who alone can enlighten the souls of men, so that with their eyes they may plainly see the way of safety. For otherwise it is impossible to get knowledge of divine and eternal things, unless one learns of that true Prophet. — Recognitions of Clement, Book 1, chapter 15

“For as no one can see without eyes, nor hear without ears, nor smell without nostrils, nor taste without a tongue, nor handle anything without hands, so it is impossible, without the true Prophet, to know what is pleasing to God.” — Peter, Recognitions of Clement, Book 1, chapter 44

For God is in need of no one, nor does He require anything, nor is He hurt by anything; but we are either helped or hurt, in that we are grateful or ungrateful. For what does God gain from our praises, or what does He lose by our blasphemies? Only this we must remember, that God brings into proximity and friendship with Himself the soul that renders thanks to Him. — Peter, Recognitions of Clement, Book 5, chapter 26

For unless by the power of the Most High, the more powerful would never minister to the inferior; and by this God is shown to have not only a care over men, but some great affection, since He has deputed such noble elements to their service. But that men may also attain to the friendship of God, is proved to us by the example of those to whose prayers He has been so favourable, that He has withheld the heaven from rain when they wished, and has again opened it when they prayed. — Peter, Recognitions of Clement, Book 5, chapter 29

I advise not only wise men, but indeed all men who have a desire of knowing what is advantageous to them, that they seek after the true Prophet; for it is He alone who knows all things, and who knows what and how every man is seeking. For He is within the mind of every one of us, but in those who have no desire of the knowledge of God and His righteousness, He is inoperative; but He works in those who seek after that which is profitable to their souls, and kindles in them the light of knowledge. Wherefore seek Him first of all; and if you do not find Him, expect not that you shall learn anything from any other. But He is soon found by those who diligently seek Him through love of the truth, and whose souls are not taken possession of by wickedness. For He is present with those who desire Him in the innocency of their spirits, who bear patiently, and draw sighs from the bottom of their hearts through love of the truth; but He deserts malevolent minds, Wisdom 1:4 because as a prophet He knows the thoughts of every one. And therefore let no one think that he can find Him by his own wisdom, unless, as we have said, he empty his mind of all wickedness, and conceive a pure and faithful desire to know Him. For when any one has so prepared himself, He Himself as a prophet, seeing a mind prepared for Him, of His own accord offers Himself to his knowledge. — Peter, Recognitions of Clement, Book 8, chapter 59

…For on this account also God made the world, and by Him the world is filled; whence also He is everywhere near to them who seek Him, though He be sought in the remotest ends of the earth. But if any one seek Him not purely, nor holily, nor faithfully, He is indeed within him, because He is everywhere, and is found within the minds of all men; but, as we have said before, He is dormant to the unbelieving, and is held to be absent from those by whom His existence is not believed. — Peter, Recognitions of Clement, Book 8, chapter 62

And the things which are well-pleasing to God are these: to pray to Him, to ask from Him, recognising that He is the giver of all things, and gives with discriminating law; to abstain from the table of devils, not to taste dead flesh, not to touch blood; to be washed from all pollution; and the rest in one word,—as the God-fearing Jews have heard, do you also hear, and be of one mind in many bodies; let each man be minded to do to his neighbour those good things he wishes for himself. And you may all find out what is good, by holding some such conversation as the following with yourselves: You would not like to be murdered; do not murder another man: you would not like your wife to be seduced by another; do not you commit adultery: you would not like any of your things to be stolen from you; steal nothing from another. And so understanding by yourselves what is reasonable, and doing it, you will become dear to God, and will obtain healing; otherwise in the life which now is your bodies will be tormented, and in that which is to come your souls will be punished. Peter, Clementine Homilies 7.4

Clement of Rome:

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. Genesis xix, 2 Peter 2:6-9 For Lot’s wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations. – Clement of Rome, Epistle to the Corinthians chapter 11

The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts.  – Clement of Rome, Epistle to the Corinthians chapter 23

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him?  – Clement of Rome, Epistle to the Corinthians chapter 28

Ignatius:

But concerning His Son the Lord spoke thus: “You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession.” And again He says to Him, “Sit at my right hand, until I make Your enemies Your footstool.” But who are His enemies? All the wicked, and those who set themselves to oppose the will of God. – Clement of Rome, Epistle to the Corinthians chapter 36 Therefore in your concord and harmonious love, Jesus Christ is sung. And man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, you may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that you are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus you may always enjoy communion with God. – Ignatius to the Ephesians, chapter 4 You, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life you love nothing but God only. – Ignatius to the Ephesians, chapter 9

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with Jesus Christ our God, and the bishop, and the enactments of the apostles. He that is within the altar is pure, but he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience. – Ignatius to the Trallians, chapter 7

Mathetes:

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. – The Epistle of Mathetes to Diognetus, chapter 10

Justin Martyr:

If men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received — of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. — Justin Martyr, First Apology chapter 10

Irenaeus:

It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, He that believes in Me is not condemned, John 3:18-21 that is, is not separated from God, for he is united to God through faith. On the other hand, He says, He that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God; that is, he separated himself from God of his own accord. – Irenaeus, Against Heresies 5.27.2

He does Himself declare: Unless your righteousness shall exceed that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. Matthew 5:20 For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command — namely, not only to abstain from things forbidden by the law, but even from longing after them — is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it. – Irenaeus, Against Heresies 4.13.1

And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness. – Irenaeus, Against Heresies 4.20.5

He has [but] now been manifested to us; acknowledging also at all times the same Spirit of God, although He has been poured out upon us after a new fashion in these last times, [knowing that He descends] even from the creation of the world to its end upon the human race simply as such, from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. – Irenaeus, Against Heresies 4.33.15

It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord Matthew 25:41 has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, I am a jealous God, making peace, and creating evil things; Isaiah 45:7 thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them. – Irenaeus, Against Heresies 4.40.1

According to nature, then — that is, according to creation, so to speak — we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: I have begotten and brought up children, but they have rebelled against Me. Isaiah 1:2 And again, where He says that these children are aliens: Strange children have lied unto Me. According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children. For as, among men, those sons who disobey their fathers, being disinherited, are still their sons in the course of nature, but by law are disinherited, for they do not become the heirs of their natural parents; so in the same way is it with God — those who do not obey Him being disinherited by Him, have ceased to be His sons…But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those angels of the devil, and children of the wicked one, Matthew 25:41, Matthew 13:38 who give heed to the devil, and do his works.  But these are, at the same time, all created by the one and the same God. When, however, they believe and are subject to God, and go on and keep His doctrine, they are the sons of God; but when they have apostatized and fallen into transgression, they are ascribed to their chief, the devil— to him who first became the cause of apostasy to himself, and afterwards to others. – Irenaeus, Against Heresies 4.41.2, 3

Clement of Alexandria:

“Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands.” – Clement of Alexandria Stromata 1.19

He welcomes the repentance of the sinner — loving repentance — which follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth. Clement of Alexandria, The Instructor 3.12

The perfect man ought therefore to practice love, and thence to haste to the divine friendship, fulfilling the commandments from love. And loving one’s enemies does not mean loving wickedness, or impiety, or adultery, or theft; but the thief, the impious, the adulterer, not as far as he sins, and in respect of the actions by which he stains the name of man, but as he is a man, and the work of God. Assuredly sin is an activity, not an existence: and therefore it is not a work of God. Now sinners are called enemies of God —enemies, that is, of the commands which they do not obey, as those who obey become friends, the one named so from their fellowship, the others from their estrangement, which is the result of free choice; for there is neither enmity nor sin without the enemy and the sinner. Clement of Alexandria, The Stromata 4.13

And giving thanks always for all things to God, by righteous hearing and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. Rightly then is it said, “And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him.”” (Wisdom 3:9) Clement of Alexandria, The Stromata, Book 6, chapter 14 (198 AD)

Through the commandments we have a demonstration of the blessed life. We all ought to pursue it without misunderstanding any of the statements or neglecting any of the properties, even the slightest of them. We are to follow where the Word leads. But if we do slip up, we cannot avoid falling into “undying evil.” We must follow God’s Scripture, the road taken by the faithful, and we will, so far as possible, become like the Lord. We are not to live amorally. We are, so far as possible, to purify ourselves from pleasures and lusts, and take care of our soul which should continue to be engaged solely with the divine. For if it is pure and freed from all vice, the mind is somehow capable of receiving the power of God, when the divine image is established within it. Scripture says, “Everyone who has this hope in the Lord is purifying himself as the Lord is pure.” 1 John 3:3 Clement of Alexandria, The Stromata 3.5.42

The nature of a person’s way of living shows up clearly those who have come to know the commandments, since the behavior follows the inward reason. The tree is known by its fruits, not by its flowers and leaves. True knowledge is discerned from the fruits of behavior, not from the flower of theory. We do not call bare theory knowledge; knowledge is a kind of divine understanding; it is that light engendered in the soul from obedience to the commandments which makes everything clear and enables a person to know what is in a state of change, to know his own humanity, to know himself, and teaches him to establish himself within reach of God. For knowledge stands to the mind as the eye to the body. They should not call enslavement to pleasure freedom any more than they should call bitter sweet. We have learned to call freedom the freedom with which the Lord alone endows us, delivering us from pleasures, lusts and the other passions. “Anyone who says, ‘I know the Lord,’ and fails to keep his commandments, is a liar, and there is no truth in him,” says John. Clement of Alexandria, The Stromata 3.5.44

But since there is a blessed life shown to us through God’s commandments—a life that we all must follow without ignoring any part of what’s been said, even the smallest detail—we must follow the path led by reason. And if we fail, we fall into “eternal punishment” (Matthew 25:46). But if we follow the path of Scripture, which true believers walk, we become like the Lord as much as possible. So, we must not live without concern, but instead purify ourselves from pleasures and desires and care for the soul, which must remain devoted to God alone. For when the mind is clean and free from all evil, it becomes able to receive God’s power, and the image of God can be restored in it. “Everyone who has this hope in the Lord purifies himself, just as He is pure” (1 John 3:3), Scripture says. But it is impossible to know God while still being controlled by passions. So, someone who has no knowledge of God cannot have hope either. If someone fails to reach that final goal, it’s because they didn’t know God—and that ignorance comes from how they lived. It is completely impossible to be truly knowledgeable and still not be ashamed of indulging the body. Pleasure can never be truly good if goodness belongs only to what is noble—or if God alone is good and worthy of love. — Clement of Alexandria, The Stromata, Book 3, chapter 5

Since, then, it is the will of God that he, who is obedient to the commands and repents of his sins should be saved. – Clement of Alexandria, The Stromata, Book 2, chapter 16

For the Almighty God, in His care for all men, turns some to salvation by commands, some by threats, some by miraculous signs, some by gentle promises. – Clement of Alexandria, The Stromata, Book 6, chapter 3

While the apostles, having most gnostically mastered, through the Lord’s teaching, anger and fear, and lust, were not liable even to such of the movements of feeling, as seem good, courage, zeal, joy, desire, through a steady condition of mind, not changing a whit; but ever continuing unvarying in a state of training after the resurrection of the Lord. And should it be granted that the affections specified above, when produced rationally, are good, yet they are nevertheless inadmissible in the case of the perfect man, who is incapable of exercising courage: for neither does he meet what inspires fear, as he regards none of the things that occur in life as to be dreaded; nor can anything dislodge him from this — the love he has towards God. Nor does he need cheerfulness of mind; for he does not fall into pain, being persuaded that all things happen well. Nor is he angry; for there is nothing to move him to anger, seeing he ever loves God, and is entirely turned towards Him alone, and therefore hates none of God’s creatures. No more does he envy; for nothing is wanting to him, that is requisite to assimilation, in order that he may be excellent and good. Nor does he consequently love any one with this common affection, but loves the Creator in the creatures. Nor, consequently, does he fall into any desire and eagerness; nor does he want, as far as respects his soul, anything appertaining to others, now that he associates through love with the Beloved One, to whom he is allied by free choice, and by the habit which results from training, approaches closer to Him, and is blessed through the abundance of good things. – Clement of Alexandria, The Stromata, Book 6, chapter 9

For he is the true servant of God who spontaneously subjects himself to His commands. And he who already, not through the commandments, but through knowledge itself, is pure in heart, is the friend of God. – Clement of Alexandria, The Stromata, Book 7, chapter 3

Now we are commanded to reverence and to honour the same one, being persuaded that He is Word, Saviour, and Leader, and by Him, the Father, not on special days, as some others, but doing this continually in our whole life, and in every way. Certainly the elect race justified by the precept says, “Seven times a day have I praised You.” Whence not in a specified place, or selected temple, or at certain festivals and on appointed days, but during his whole life, the Gnostic in every place, even if he be alone by himself, and wherever he has any of those who have exercised the like faith, honours God, that is, acknowledges his gratitude for the knowledge of the way to live.  – Clement of Alexandria, The Stromata, Book 7, chapter 7

Prayer is, then, to speak more boldly, converse with God. Though whispering, consequently, and not opening the lips, we speak in silence, yet we cry inwardly. For God hears continually all the inward converse.…Now, if some assign definite hours for prayer as, for example, the third, and sixth, and ninth —yet the Gnostic prays throughout his whole life, endeavouring by prayer to have fellowship with God. – Clement of Alexandria, The Stromata, Book 7, chapter 7

And who could with any reason become the enemy of a man who gives no cause for enmity in any way? And is it not just as in the case of God? We say that God is the adversary of no one, and the enemy of no one (for He is the Creator of all, and nothing that exists is what He wills it not to be; but we assert that the disobedient, and those who walk not according to His commandments, are enemies to Him, as being those who are hostile to His covenant). – Clement of Alexandria, The Stromata, Book 7, chapter 12

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

Hippolytus of Rome:

Do you wish then to know in what manner the Word of God, who was again the Son of God, as He was of old the Word, communicated His revelations to the blessed prophets in former times? Well, as the Word shows His compassion and His denial of all respect of persons by all the saints, He enlightens them and adapts them to that which is advantageous for us, like a skilful physician, understanding the weakness of men. And the ignorant He loves to teach, and the erring He turns again to His own true way. And by those who live by faith He is easily found; and to those of pure eye and holy heart, who desire to knock at the door, He opens immediately. For He casts away none of His servants as unworthy of the divine mysteries. He does not esteem the rich man more highly than the poor, nor does He despise the poor man for his poverty. He does not disdain the barbarian, nor does He set the eunuch aside as no man. He does not hate the female on account of the woman’s act of disobedience in the beginning, nor does He reject the male on account of the man’s transgression. But He seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man. For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man. – Hippolytus of Rome, On Christ and Antichrist, chapter 3

Tertullian:

For by whom has truth ever been discovered without God? By whom has God ever been found without Christ? By whom has Christ ever been explored without the Holy Spirit? By whom has the Holy Spirit ever been attained without the mysterious gift of faith? – Tertullian, A Treatise on the Soul, chapter 1

Patience [is] set over the things of God, that one can obey no precept, fulfil no work well- pleasing to the Lord, if estranged from it. – Tertullian, Of Patience, chapter 1

Origen:

“I remembered Your name in the night, O Lord, and I kept Your law.” Psalm 118:55 It is difficult in a time of trial to remember the knowledge of God. For the evil thought, lingering in the mind, distracts the understanding and separates it from the knowledge of God, and from this comes the transgression of His law. — Origen, Commentary on Psalms 118 (Fragmenta in Psalmos)

The God who “judges little by little” those he punishes “gives space for repentance.” Wisdom 12:10 By not punishing all at once for the sin, he delays the consummation of the punishment for the sinner. He thus punishes, “judging little by little.” We have an example of this in Leviticus. In the curses against those who transgress the Law, after the first punishments it is written, “The Lord says, if you do not repent after these things, I will multiply my blows sevenfold.” Lev 26:21 And again he sets forth another punishment, “And if, despite these punishments, you do not want to correct yourselves and turn to me but oppose yourselves to me, I will also oppose you with fury.” Lev 26:23-24 You will note that God metes out punishments stingily, as it were, since he wants to lead the sinner to conversion instead of making him pay for everything all at once. With respect to the text, then, these are the things that befell the people. And threatening them with how much they might have suffered afterward, the Word says, “And yet in those days, I will not wholly destroy you.” Jer 5:18 Origen, Homilies on Jeremiah 7.1.1

But what will you do, you who not only sleep at night but also devote the entire day to worldly occupations or carnal delights, and hardly even come to church on appointed days? Indeed, some of you, even when you come, do not come, because you spend time coming for gossip, not for the word of God. On account of this, the divine word says to you, “Arise, you who sleep, arise from the dead, so that you may take hold of Christ” (Ephesians 5:14). “Rise from the dead” is said to those who continue in the works of death, persisting in their filthiness and heinous ways that, although they are not evident to human beings, are known to God. Repent of this and turn back to the Lord with your whole heart. Spend time in prayers. Spend time in the Word of God. What good is it if we fast for our sins and then commit them again? What good is it to wash and then wallow again in the mire? Have you fasted for some time? This is just as if you have marched away from Egypt for a while. You have crossed the Red Sea, and you have followed Moses by observing the precepts and commandments of the Law. — Origen, Homilies on Joshua 1.7.

Now he has risen to the supreme God who gives Him an entire and undivided worship through His Son — the word and wisdom of God made manifest in Jesus. For it is the Son alone who leads to God those who are striving, by the purity of their thoughts, words, and deeds, to come near to God the Creator of the universe. Origen, Against Celsus 8.4

But when we refuse to serve any other than God through His word and wisdom, we do so, not as though we would thereby be doing any harm or injury to God, in the same way as injury would be done to a man by his servant entering into the service of another, but we fear that we ourselves should suffer harm by depriving ourselves of our portion in God, through which we live in the participation of the divine blessedness, and are imbued with that excellent spirit of adoption which in the sons of the heavenly Father cries, not with words, but with deep effect in the inmost heart, “Abba, Father.”  Origen, Against Celsus 8.6

“No man can serve two masters;” for these words can be perfectly true only when they refer to the service which we render to the Most High through His Son, who leads us to God. And we will not serve God as though He stood in need of our service, or as though He would be made unhappy if we ceased to serve Him; but we do it because we are ourselves benefited by the service of God, and because we are freed from griefs and troubles by serving the Most High God through His only-begotten Son, the Word and Wisdom. Origen, Against Celsus 8.8

But if the same question is put to us in regard to the worship of Jesus, we will show that the right to be honoured was given to Him by God, “that all may honour the Son, even as they honour the Father.” John 5:23 For all the prophecies which preceded His birth were preparations for His worship. And the wonders which He wrought — through no magical art, as Celsus supposes, but by a divine power, which was foretold by the prophets— have served as a testimony from God in behalf of the worship of Christ. He who honours the Son, who is the Word and Reason, acts in nowise contrary to reason, and gains for himself great good; he who honours Him, who is the Truth, becomes better by honouring truth: and this we may say of honouring wisdom, righteousness, and all the other names by which the sacred Scriptures are wont to designate the Son of God. Origen, Against Celsus 8.9

But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage, “You that make your boast of the law, through breaking the law do you dishonour God?” Romans 2:23 and also, “Of how much sorer punishment, do you suppose, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and has done despite unto the Spirit of grace?” Hebrews 10:29 For if he who transgresses the law dishonours God by his transgression, and he who treads under foot the word treads under foot the Son of God, it is evident that he who keeps the law honours God, and that the worshipper of God is he whose life is regulated by the principles and precepts of the divine word. Origen, Against Celsus 8.10

And every one who imitates Him according to his ability, does by this very endeavour raise a statue according to the image of the Creator, for in the contemplation of God with a pure heart they become imitators of Him. And, in general, we see that all Christians strive to raise altars and statues as we have described them and these not of a lifeless and senseless kind and not to receive greedy spirits intent upon lifeless things, but to be filled with the Spirit of God who dwells in the images of virtue of which we have spoken, and takes His abode in the soul which is conformed to the image of the Creator. Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, “I will dwell in them, and walk among them; and I will be their God, and they shall be My people.” 2 Corinthians 6:16 And the Saviour says, “If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him.” John 14:23 Origen, Against Celsus, Book 8, chapter 18

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the Supreme God, who is well pleased with their piety, and **who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons.** He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” Isaiah 9:6 LXX being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.” Psalm 27:1, 3 – Origen, Against Celsus, Book 8, chapter 27

No one forces you to commit sexual immorality so that you die, but through sexual immorality you die. No one forces you to commit fraud so that you die, but by doing this and taking another’s belongings and not returning what you owe, you bring death on yourself. No one makes you die, but on account of wrath you destroy yourself even when you are thoughtful. He warns you, then, that you are bringing death on yourselves on account of sins, and says, “but you die as human beings.” Psalm 82:7 For when you are called to be gods, you yourselves die as human beings; whenever, after this teaching and guidance, you again imitate the gentile way of life, what else have you done but to die as human beings? Origen, Homilies on Psalms, Psalm 81, Section 7

And just as food and drink sustain us bodily food sustains as far as the body is concerned; remove this and we do not live; bodily drink sustains as far as the body is concerned; take that away and we do not live—in the same manner, change the subject to logos (words) and give the logos (words) to the soul: for “a human being will not live on bread alone, but a human being will live upon every utterance coming out of God’s mouth.” Deuteronomy 8:4 Give logos (words), and my soul lives. If you take away logos (words), the soul dies, for by the elimination of its nourishment, the soul dies. Concerning this it is said: “The soul that sins, that one will die.” Ezekiel 18:4 Every sinful soul has died, since it is not ever nourished by God’s logos (word). Pay attention, you who neglect keeping the soul continually nourished. It is shameful that you sometimes eat twice a day, even eat three times a day, and all of you eat at least once, but, when it comes to the soul, you do not give it its appropriate nourishment. Prayer is the nourishment of the soul, especially when it makes supplication with the mind also. 1 Corinthians 14:15 The teaching logos (word) entering the hearer is a nourishment of the soul, the logos (word) of wisdom and the logos (word) of knowledge. Just as in the case of the body, the logos (word) has disposed that, without nourishment and drink the body dies, so also a soul, if it is not nourished and does not drink, dies the soul’s death. Not understanding this, some say, out of great stupidity: the souls of the unjust completely die. For this, they say, is implied in, “The soul that sins, that soul will die.” Ezekiel 18:4 And [to prove] that the soul dies, they bring to bear sayings, as if we were unaware that it is written that a soul dies, not seeing that the death of a soul is something different, since a soul not living for God has “died.” – Origen, Homilies on Psalms, Homily 1 on Psalm 14

Now if you should ask me: How can a righteous man have peace when he is being attacked by the devil and is enduring wars of temptations? I would say that this man has peace more than everyone else.* For behold how carefully the Apostle writes. He has not said, “Therefore having been justified by faith let us have peace” and then silence. Rather he adds, “let us have peace with God,” knowing that war against the devil establishes peace with God.** We enter more into peace with God at that time** when we are persevering in warlike hostility against the devil and when we struggle furiously against vices of the flesh. After all, in this manner the apostle James says, “Resist the devil and he will flee from you; come near to God and he will come near to you.” Thus you can see that he thought that one will be near to God at that very moment when he is resisting the devil. Origen, Commentary on Romans 4.8.4

We do not see with the eyes of the body how far from God or how close we are to him; and we cannot tell at any given distance from him, if we could be still farther away when our sins had reached the end or if, by a change of heart, we could become close to him. For this reason we scorn how far we are from God and do not make an effort to be close or to avoid being distant; it is necessary to see that these things are grasped by the eyes of our mind. And someone who is sinning distances himself from God according to what is said: “See, those distancing themselves from you are destroyed.” And again the just person clings to God by means of justice and virtue: “It is good for me to cling to God.” Origen, Homilies on Psalms, Psalm 73, Homily 1

“I sought God,” not being far from God, “before him, and I was not led astray.” Blessed is the person who can truly say: “I sought God, and I was not led astray.” For many who have sought God have been led astray, and those from the sects have sought, but since they have not sought rightly or sought “with the hands,” they have been led astray. They, of course, have false opinions about Jesus, but some among us are also talking nonsense, those who seek concerning God before correcting character, before putting life in order. And those seeking God go astray and have false opinions concerning him. Who is it who can say, “I sought God with the hands, and I was not led astray,” except the person who has known the truth, the person who does not have false opinions or never lost his way by believing something other than the truth about God or Christ? Origen, Homilies on Psalms, Psalm 76, Homily 1

“In all your pursuits I am talkative; God, your road is in the holy.” What is God’s road, leading to God, but the one who says: “I am the road and the truth and the life”? Where is God’s road? In the holy one, if you are holy, keeping the command, “You shall be holy, because I the Lord your God am holy.” In a most surprising matter, his road is in you just as God’s kingdom is not outside us—for I am persuaded by my Savior’s saying, “God’s kingdom is within you”—so is the road. If we travel on it, it is within us. Grant that it concerns the soul, for the road must not be outside us, the life must not be outside us, the resurrection, the genuine light, but may all other things that Christ is be in me, so that the words may be true: “His road is in the holy. What god is great as our God is? You are our God who performs marvels.” Origen, Homilies on Psalms, Psalm 76, Homily 2

The number seven pertains to rest. For “on the seventh day God rested.”171 Listen then in addition to Christ inviting those who believe in him to rest he says, “Come to me you who labor and are burdened down and you will find rest for your souls.” Therefore, everyone belongs to the number seven who, when they come to Christ, have laid aside the bur- dens of sin and have found the rest of salvation. Origen, Commentary on Romans 8.7.4

But now let us inquire also what is “the fellowship of the Spirit.” Hear the very words of the Apostle when he spoke concerning these things: “If there is any consolation of love, if any fellowship of the Spirit, if any bowels of compassion, complete my joy.” You see how the Apostle Paul understood the law of ”association.” Hear also how John speaks in one and the same Spirit. He says, “And we have fellowship with the Father and with his Son, Jesus Christ.” And likewise Peter says, “You have become sharers of the divine nature,” that is, fellowship. And again, the Apostle Paul says, “For what fellowship does light have with darkness?” If there is no “fellowship” of light with darkness, then light can have “fellowship” with light. Therefore, if “fellowship” was given to us “with the Father and the Son” and with the Holy Spirit, we must watch lest we negate this holy and divine “fellowship” by sinning. For if we do “works of darkness,” it is certain that we have denied the “fellowship” of the light. Origen, Homilies on Leviticus 4.4.2

“Always giving thanks to God and the Father for all things in the name of our Lord Jesus Christ.” Ephesians 5:20 He says in the first epistle to the Thessalonians, ‘Rejoice always; pray without ceasing; in everything give thanks’ (1 Thess. 5:16-18). One who has thought about the anticipated providential care will take note of this command also in relation to the words, ‘Five sparrows are sold for two farthings, not one of which falls into a trap without the Father in heaven’ (Luke 12:6; Matt. 10:29). But one who gives thanks ‘to God and the Father’ must give thanks in the mediator of God and man (1 Tim. 2:5), so that to give thanks to ‘God and the Father’ we do it ‘in the name of our Lord Jesus Christ’. This is what it means to give thanks ‘in everything’ and to give thanks ‘for all things’. One must, therefore, also give thanks for adverse circumstances, since they too belong to those things for which one must give thanks. And just as one who is in the world must give thanks by participating in the world and contemplating its beauty and beholding the multitude and variety of things which have occurred on account of reason, so also must one give thanks for those things which are incomplete. – Origen, Commentary on Ephesians 

[What it means to love God with the whole heart, soul, and mind:]– “Therefore, “The greatest and first commandment” in the law is this: “You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind.” But one who takes away anything from that total commandment—that is, whether from the words “with the whole heart,” or “with the whole soul,” or “with the whole mind”—takes away from its greatness and its preeminence. And perhaps all who love “the Lord” their God, if they have not also fulfilled the following parts and have loved “with the whole heart and with the whole soul and with the whole mind,” have kept the commandment in part. Those alone, however, take up its greatness and preeminence in themselves, who not only love “the Lord” their “God,” but also shall have taken up those three parts also. That means that “with” their “whole heart” they store up that whole commandment in themselves in respect to both its operations and its thoughts. “And with” their “whole soul” means that they are prepared to lay it down out of devotion to the God who created all things whenever the welfare of the Word requires it, because one loves God “with the whole soul,” so that no part of the soul is enticed to something alien to the faith. And with our “whole mind” means thinking or mentioning nothing other than “those things that are of God.” Consider if you can take the heart for the intellect that examines intelligible things and shows their source and principles, which is God, and the mind for making things known (for with the mind we make individual things known, and what is meant by each thing, as if we are walking among them in our mind and bringing them forth). And if someone should ingeniously understand the commandment about love that has been placed in relation to all three of these parts that have been mentioned, and has carefully considered the love of God in some individual believers, he will discover perhaps the complete commandment either in one, or perhaps in a second or third (and this, if it shall have been given), but in all he will discover the love of God possessing less or a little, or more, based either on the phrase “with the whole heart” or the phrase “with the whole soul” or “with the whole mind.”” — The Commentary of Origen on the Gospel of Matthew, Volume 2, Series 2

Just as that temple was not overthrown all at once but little by little as time continued, so too every human being who receives the Word of God into himself is a temple, and if one does not depart totally from the Word of God after sinning but still preserves partial traces of faith and of the religion of God’s commandments in himself, this person is a temple partly destroyed and partly still existing. But the person who has sinned and afterwards has no concern for himself but continues to avoid the faith and the life which is in the Gospel is diminished little by little until he totally withdraws “from the living God.” This person is the temple in which “a stone” of doctrine “will not be left” on “a stone” of the commandments of God, “which will not be destroyed.” We ought, therefore, to look to ourselves that the whole building of piety continues to be complete in us, so that, adorned with the stones of saving doctrines and decorated with the gifts of good works, we may receive in ourselves the power and glory of God and Christ, who is the Word and Wisdom of God. — The Commentary of Origen on the Gospel of Matthew, Volume 2, Series 29

Now, by such questions he (Celsus) thinks to convict the histories of discrepancy, not observing that Jesus neither desired all things regarding Himself to be known to all whom He happened to meet, nor yet all things to be unknown. Accordingly, the voice from heaven which proclaimed Him to be the Son of God, in the words, “This is my beloved Son, in whom I am well pleased,” is not stated to have been audible to the multitudes, as this Jew of Celsus supposed. The voice from the cloud on the high mountain, moreover, was heard only by those who had gone up with Him. For the divine voice is of such a nature, as to be heard only by those whom the speaker wishes to hear it. And I maintain, that the voice of God which is referred to, is neither air which has been struck, nor any concussion of the air, nor anything else which is mentioned in treatises on the voice; and therefore it is heard by a better and more divine organ of hearing than that of sense. And when the speaker will not have his voice to be heard by all, he that has the finer ear hears the voice of God, while he who has the ears of his soul deadened does not perceive that it is God who speaks. – Origen, Against Celsus, Book 2, chapter 72

And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the Angel of the great counsel: for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere to Him, that they place themselves at a distance from God, and journey on to destruction through their unbelief of Him. – Origen, Against Celsus, Book 5, chapter 53

But when the Word of God says, No man knows the Father but the Son, and he to whomsoever the Son will reveal Him, He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration. Indeed, it is reasonable to suppose that the knowledge of God is beyond the reach of human nature, and hence the many errors into which men have fallen in their views of God. It is, then, through the goodness and love of God to mankind, and by a marvellous exercise of divine grace to those whom He saw in His foreknowledge, and knew that they would walk worthy of Him who had made Himself known to them, and that they would never swerve from a faithful attachment to His service, although they were condemned to death or held up to ridicule by those who, in ignorance of what true religion is, give that name to what deserves to be called anything rather than religion. – Origen, Against Celsus, Book 7, chapter 44

Now he has risen to the supreme God who gives Him an entire and undivided worship through His Son — the word and wisdom of God made manifest in Jesus. For it is the Son alone who leads to God those who are striving, by the purity of their thoughts, words, and deeds, to come near to God the Creator of the universe. – Origen, Against Celsus, Book 8, chapter 4 Besides, he (Celsus) ought to have considered that the common Father and Creator of all, who sees and hears all things, and who duly esteems the intention of every man who seeks Him and desires to serve Him, will grant unto these also some of the benefits of His rule, and will give them an enlargement of that knowledge of Himself which He has once bestowed upon them. – Origen, Against Celsus, Book 8, chapter 53 Whatever we do in public, in all our actions, in all our words, let the soul be constantly fixed upon God. – Origen, Against Celsus, Book 8, chapter 63

And I think that God is loved with the whole soul by those who, through their great longing for fellowship with God, draw their soul away and separate it not only from their earthly body but also from every corporeal thing. For them no pulling or dragging takes place even in putting off their lowly body (cf. Phil. 3:21), when the time allows them to take off the body of death through what is supposed to be death. Then they will hear the apostolic prayer and statement, “Wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:24). For which one of those who groan in this tent (cf. 2 Cor. 5:4) because they are weighed down by a corruptible body (cf. Wis. 9:15) would not also give thanks, first saying, “Who will deliver me from this body of death”? And when he sees that he has been delivered from the body of death by his confession, he will make the holy proclamation, “Thanks be to God through Jesus Christ our Lord!” (Rom. 7:25). If such a view seems hard to anyone, then he has not thirsted for God, the Mighty One, the living God; nor has he longed for God “as the hart longs for fountains of waters”; nor has he said, “When shall I come and behold the face of God?” (Ps. 42:1-2). – Origen, An Exhortation to Martyrdom chapter 3

For the sake of these young souls, therefore, in their growing and abundant life, He who was in the form of God emptied Himself, that His name might be as ointment emptied out, that He might no longer dwell only in light unapproachable and abide in the form of God; but that the Word might be made flesh, and so these maiden souls at the beginning of their progress might not only love Him, but might draw Him to themselves. For every soul draws and receives to itself the Word of God according to the measure of its capacity and faith. But when souls have thus drawn the Word of God to themselves, and have ingrafted Him into their minds and understandings, and have experienced the pleasantness of His sweetness and odour, when they have received the fragrance of His ointments and have grasped at last the reason for His coming, the motives of the Redemption and Passion, and the love whereby He, the Immortal, went even to the death of the cross for the salvation of all men, then these maiden souls, attracted by all this as by the odours of a divine and ineffable perfume and being filled with vigour and complete alacrity, run after Him and hasten to the odour of His sweetness, not at a slow pace, nor with lagging steps, but swiftly and with all the speed they can; even as did he who said: “I so run, that I may obtain.” 1 Corinthians 9:24 – Origen, Commentary on the Songs of Songs, Book 1, chapter 4

Therefore, because the height of perfection consists in charity, and charity allows nothing of iniquity—and where there is no iniquity, there surely is equity—it is rightly said to be Equity that loves the Bridegroom. Songs 1:4 And see if this saying of the Saviour’s in the Gospel does not come to the same thing: “If ye love me, keep my commandments.” John 14:15 For if he who loves Christ keeps His commandments, and in him who keeps the commandment there is no iniquity, but equity abides in him, equity then is that which both keeps the commandments and loves Christ. And again, if the person who keeps the commandments is also the person who loves Christ, and it is by equity that the commandments are kept, and equity that loves Christ, then the person who does anything iniquitous neither keeps the commandments, nor loves Christ. It follows, therefore, that as far as there is any iniquity in us, to that extent precisely are we far from loving Christ, and to that extent also is there in us transgression of His commandments. Let us, therefore, make equity into a sort of straight-edge; so that if there be anything of iniquity in us, by using this ruler and adding thereto the rule of God’s commandments, anything crooked or twisted that we may find in ourselves may be laid aside, and she [the soul], cleansed of guilt, may truly say: “I have loved Thee.” Songs 1:4 – Origen, Commentary on the Songs of Songs, Book 1, chapter 5

Now if you should ask me: How can a righteous man have peace when he is being attacked by the devil and is enduring wars of temptations? I would say that this man has peace more than everyone else.* For behold how carefully the Apostle writes. He has not said, “Therefore having been justified by faith let us have peace” and then silence. Rather he adds, “let us have peace with God,” knowing that war against the devil establishes peace with God.** We enter more into peace with God at that time** when we are persevering in warlike hostility against the devil and when we struggle furiously against vices of the flesh. After all, in this manner the apostle James says, “Resist the devil and he will flee from you; come near to God and he will come near to you.” Thus you can see that he thought that one will be near to God at that very moment when he is resisting the devil. Origen, Commentary on Romans 4.8.4 In loving God there is no measure to observe, no limit, save only that you ought to give Him as much as you have got. For in Christ Jesus, God is to be loved with the whole heart, and the whole soul, and the whole strength. So in this there is no measure. But for the love of one’s neighbour there is a certain measure: “Thou shalt love thy neighbour as thyself,” Scripture says (Leviticus 19:18; Matthew 22:39). If, then, you have either done somewhat less in the way of loving God than is within your capability and strength, or if you have not kept an even balance between yourself and your neighbour, but have made some differences, then charity is not ordinate in you, and is not keeping the order proper to itself. – Origen, Commentary on the Songs of Songs, Book 3, chapter 7

Commodianus:

Seek one God who will allow you to live after death. – The Instructions of Commodianus, chapter 14 (240 AD)

Dost thou dissemble with the law that was given with such public announcement, crying out in the heavenly word of so many prophets?  If a prophet had only cried out to the clouds, the word of the Lord uttered by him would surely suffice.  The law of the Lord proclaims itself into so many volumes of prophets; none of them excuses wickedness; thus even thou wishest from the heart to see good things; thou art also seeking to live by deceits.  Why, then, has the law itself gone forth with so much pains?  Thou abusest the commands of the Lord, and yet thou callest thyself His son.  Thou art seen, if thou wilt be such without reason.  I say, the Almighty seeks the meek to be His sons, those who are upright with a good heart, those who are devoted to the divine law; but ye know already where He has plunged the wicked. – The Instructions of Commodianus, chapter 56 (240 AD)

Cyprian:

Do you, however, whom the celestial warfare has enlisted in the spiritual camp, only observe a discipline uncorrupted and chastened in the virtues of religion. Be constant as well in prayer as in reading; now speak with God, now let God speak with you, let Him instruct you in His precepts, let Him direct you. Cyprian, Epistle 1.15 With these thoughts, dearest brothers, our minds must be strengthened and made firm by such exercises against all the devil’s attacks. Let divine reading always be in our hands, and the thought of the Lord always in our minds. Let prayer never cease, and let works of salvation continue without interruption. Let us be constantly engaged in spiritual actions, so that whenever the enemy approaches and tries to come near, he may find our hearts closed and armed against him. — Cyprian, On Jealousy and Envy chapter 16

Your debts will be forgiven when you also forgive others. Your sacrifices will be accepted when you come before God in peace. Your thoughts and actions will be directed by God when you think about what is divine and just, as it is written: “The heart of a man will think on what is just, so that the Lord may direct his steps” (Proverbs 16:9). — Cyprian, On Jealousy and Envy chapter 17

Methodius:

For as the putrid humours and matter of flesh, and all those things which corrupt it, are driven out by salt, in the same manner all the irrational appetites of a virgin are banished from the body by divine teaching. For it must needs be that the soul which is not sprinkled with the words of Christ, as with salt, should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, My wounds stink and are corrupt, because he had not salted himself with the exercises of self-control, and so subdued his carnal appetites, but self-indulgently had yielded to them, and became corrupted in adultery. And hence, in Leviticus, Leviticus 2:13; Mark 9:40 every gift, unless it be seasoned with salt, is forbidden to be offered as an oblation to the Lord God. Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for you are the salt of the earth, Matthew 5:13 said the Lord to the apostles. – Methodius, The Banquet of the Ten Virgins, Discourse 1, chapter 1

I will now endeavour to explain to you, O virgins, the rest of that which is prescribed; for this is attached to your duties, consisting of laws concerning virginity, which are useful as teaching how we should abstain, and how advance to virginity. For it is written thus: “And the Lord spoke unto Moses, saying, Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord; he shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried, all the days of his separation.” Numbers 6:1-4 And this means, that he who has devoted and offered himself to the Lord shall not take of the fruits of the plant of evil, because of its natural tendency to produce intoxication and distraction of mind. For we perceive from the Scriptures two kinds of vines which were separate from each other, and were unlike. For the one is productive of immortality and righteousness; but the other of madness and insanity. The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles, I am the true vine, you are the branches; and my Father is the husbandman. But the wild and death-bearing vine is the devil, who drops down fury and poison and wrath, as Moses relates, writing concerning him,  “For their vine is of the vine of Sodom, and of the fields of Gomorrha: their grapes are grapes of gall, their clusters are bitter: their wine is the poison of dragons, and the cruel venom of asps.” Deuteronomy 32:32-33 The inhabitants of Sodom having gathered grapes from this, were goaded on to an unnatural and fruitless desire for males.  – Methodius, The Banquet of the Ten Virgins, Discourse 5, chapter 5

Gregory Thaumaturgus:

By the pure mind make yourself like to God, that you may draw near to Him, and abide in Him. – Gregory Thaumaturgus, Oration to Origen chapter 12

Lactantius:

They, therefore, who think that no one is just, have justice before their eyes, but are unwilling to discern it. For what reason is there why they should describe it either in poems or in all their discourse, complaining of its absence, when it is very easy for them to be good if they wish? Why do you depict to yourselves justice as worthless, and wish that she may fall from heaven, as it were, represented in some image? Behold, she is in your sight; receive her, if you are able, and place her in the abode of your breast; and do not imagine that this is difficult, or unsuited to the times. Be just and good, and the justice which you seek will follow you of her own accord. Lay aside every evil thought from your hearts, and that golden age will at once return to you, which you cannot attain to by any other means than by beginning to worship the true God. Lactantius, Divine Institutes 5.8

Eusebius:

Sometimes we sin through our words, sometimes through shameful and wicked desires and actions. Regardless, however, of how much we stumble, we do not give up hope with God, because of his loving-kindness, forbearance, mercy, and readiness to forgive. Therefore, he follows the same rule, and measures us by those who sin against us. We must not ration out forgiveness to our fellow men and forgive those who sin against us only to the seventh offense like Peter; instead we must forgive to the seventy times seventh offense, like the compassionate and merciful Savior. — Eusebius, Commentary on Luke Fragments

Macarius of Egypt:

 …”Destroying arguments and every lofty thing that raises itself against the knowledge of God.” 2 Corinthians 10:5 See how far that proud deceiver extends his boldness, so that he does not hesitate to attempt to cast down those who possess the divine knowledge of the truth. Therefore, each person must guard their heart with all diligence, and ask God for great wisdom, so that He may help us discern the craftiness of the devil’s malice. Moreover, we must exercise and labor to purify our minds and thoughts through constant spiritual care, adapting them to God’s will, for there is no greater or more precious work than this. For confession and the magnificence of His work, says Scripture.  – Macarius of Egypt, On the Freedom of the Mind chapter 7

Shenoute of Atripe (347-465 AD):

But it is we who are disobedient to the life-giving Word, wallowing in the sins that lead to death. As for the one who does not wish to flee from these things, he alone makes himself unworthy of forgiveness. For there is sin that leads to death. That is to say, it is difficult for those who commit them to have God forgive them, for even if they do not omit doing something else good, they remain in them [that is, the sins]. There is also sin that leads to life. That is, it is easy for those who commit them to be forgiven by God, even if there are only a few good things that have been done, since they gave up sins while still in the body. Christ will not turn them away from life when they go to Him. Therefore, when we state these things, we are not giving pretexts to stumble into sin. Rather, I wish that we would present ourselves to the One who is rich in mercy, that is God, He whose patience is without measure. It is He who says, “It is not the will of my Father who is in heaven that one of these little ones should be lost,” because there is no man who will be justified before God. This is true. But since He is merciful and the one who created us has pity, therefore the little bit that we do He accepts in his goodness. And though they are little things that we did on account of the feebleness of our bodies, He forgives us the great things… — Shenoute of Atripe, A Discourse That Everyone May Keep His way of Life Without Stain, chapter 10 – (347-465 AD)

Blessed are those who will “make the Most High for themselves a place of refuge and no evil will reach them, neither will scourge approach their dwelling place.” But perhaps we are going to say that we see that we have no other place of refuge except God and yet we are in great scourges of every sort of disease. It is not actually so. For the scourges and the other punishments of the body bring those who are sober nearer to God. As for these troubles and those like them, these are the thorns which are spoken about in the prophets: “I will hedge up her road with them.” Who is this, then, other than the soul that desires to leave every path of wickedness and return to Him? For there are even vineyards or olive groves where there is a need to surround them with thorns. And the one who will leave their path, when he enters the thorns he is criticized in these words: “We did this so that you would not pass within or emerge through them. Yet still you came!” But as for those people, when they fall, they are fallen for a little while until they are judged. But as for us, what is our excuse for giving ourselves up to sin? For if we do not understand the love of Christ Jesus, that since he loves us, he teaches us, he will reproach us saying, “I chastised you so that you would not sin. Yet still you did it!” After the Lord instructed us through trials and experiences full of groans and grief and tears, and we still sin, it is fire of Gehenna through which he will teach us in the end, the place where there will be no mercy for us if we die in our impiety. What did the Lord God do to Pharaoh at that time? Do we not know that after all the plagues which He brought on him, He drowned him in the sea along with those with him because of his lack of judgement? Listen now, then, that we may clarify the matter with regard to what we have said: “You have made the Most High for yourself a place of refuge. No evil can reach you.” That is to say, he who sets Christ for himself as a place of refuge, neither fornication nor theft nor violence, neither plundering nor pollution nor anything deceitful will be able to reach him. For sin is a greater scourge for him who commits it, though he is not aware of it. Demons torment him and laugh at him while he is not even aware. — Shenoute of Atripe, A Discourse That Everyone May Keep His way of Life Without Stain, chapter 24 – (347-465 AD)

For as long as we are joined to God and hope in Him, He will crush the enemy under our feet. — Shenoute of Atripe, A Discourse That Everyone May Keep His way of Life Without Stain, chapter 26 – (347-465 AD)

Basil the Great:

Indeed, I personally believe that the exercise of godliness is like a ladder, namely, that ladder which the blessed Jacob once saw, the bottom of which touched the earth and lay low on the ground, while the top stretched beyond heaven itself. Therefore, those who are to be trained in virtue must first set foot on the lower steps and from there always progress to the next steps, so that, advancing little by little, they may finally reach a height not unsuitable to human nature. Just as the first step of a ladder is the departure from the ground, so in the way of life according to God, progress begins with the departure from evil. Indeed, it is altogether easier not to do something than to perform any act; for example: “You shall not commit adultery,” “You shall not steal.” These simply demand the absence of action and motion. But “You shall love your neighbor as yourself” and “Sell what you have and give to the poor,” and “If someone compels you to go one mile, go with him two,”—these are tasks for athletes, requiring a strong and courageous spirit. Therefore, marvel at the wisdom of Him who leads us to perfection by means of those things which are easier. – Basil the Great, Commentary on Psalm 1, chapter 4 – PG 29

“The Lord is near to those who are broken in heart, and He will save the humble in spirit.” By His own goodness He draws near to all; but we distance ourselves by sin. “For behold,” he says, “those who distance themselves from you shall perish. Therefore Moses is said to draw near to God; and if anyone else is similar to him, through deeds of valor and good works he becomes near to God. Clearly, the word has a prophecy of the Lord’s manifestation, and it agrees with what precedes. For there it was said: The face of the Lord is against those who do evil; that is, His appearance at the judgment will come for the destruction of all wickedness. But here: The Lord is near to the brokenhearted, proclaims the Lord’s coming in the flesh, already approaching and not far off. And let this be confirmed for you from the prophecy of Isaiah: The Spirit of the Lord is upon me, because He anointed me; He has sent me to proclaim good news to the poor, to heal the brokenhearted, to proclaim liberty to captives, and recovery of sight to the blind. For since He was sent as a physician of the brokenhearted, He says, The Lord is near. To you, the humble and those who have broken your own pride, I speak, making you cheerful and leading you into long-suffering through the joy of the things awaited. The breaking of the heart is the destruction of human thoughts. The one who despises earthly things and has given himself over to the word of God, and offers the ruling part of himself to thoughts beyond human and more divine, this one would be the one who has a broken heart and has made it a sacrifice not despised by the Lord. For a broken and contrite heart God will not despise. Therefore the Lord is near to the brokenhearted and will save the humble in spirit. The one who has no arrogance, nor thinks highly of any human matter, this one is both broken in heart and humble in spirit. There is also a humble one who walks in sin, because sin is above all things humbling. Thus we also say that the one who has been corrupted and has lost the sanctity of virginity is humbled.” — Basil the Great, Homily on Psalm 33 (PG.29.380, 381)

Prayer is the request for good made to God by pious persons. In no way do we limit such requests merely to words. We do not believe that God needs to be reminded of things with words. He already knows the things that are good for us, even when we do not ask for them. So, what are we saying? That our prayer should not consist in syllables but in the soul’s purpose and in virtuous actions that spread throughout our entire life. “Whether you eat,” says the apostle, “or drink or do any other thing, do everything to the glory of God” (1 Corinthians 10:31). Seated at table, pray. Taking your bread, thank him who gave it to you. Fortifying the weakness of the body with wine, remember him who offers you this gift for the gladness of your heart (cf. Psalm 104:15) and comfort in illness (cf. 1 Timothy 5:23). Do you no longer feel the need for food? Do not allow the memory of the Benefactor to fade! If you put on your tunic, give thanks to him who gave it to you. If you wrap yourself in your cloak, let your love for God grow, who has given you suitable clothing in both winter and summer, to care for your life and to cover what is shameful. Has the day ended? Give thanks to him who lavished sunlight in service of the affairs of the day and fire to illuminate the night, for dealing with what is left to be done. — Basil the Great, On the Martyr Julitta.

Let us be buried together with Christ, who died for us, that we may arise again with Him, who proffers new life to us. For other matters there is a time peculiarly appropriate: a time for sleeping and for waking, a time for war and for peace: but the whole period of man’s life is the time for baptism. For as the body cannot live unless it breathe : neither can the soul live unless she know the Creator: for ignorance of God. is death to the soul: and he that is not baptized, is not enlightened; and without light neither can the eye perceive sensible objects, nor the soul contemplate God. All time, then, is opportune to receive salvation through baptism—night or day, hour or minute, even the least conceivable space of time. But it is just to regard as more suitable, the time which is more nearly connected with it: and what time is more closely connected with baptism than Easter day, since the day itself is a memorial of the resurrection, and baptism is the powerful means for our resurrection? On resurrection day, then, let us receive the grace by which we rise again. — Basil of Caesarea (Exhortation to Baptism)

Does He not perceive your secret thoughts? or does He co-operate in your iniquities? “You thought unjustly,” He says, “that I shall be like to you.” When you seek the friendship of a mortal man, you attract him by kind offices, saying and doing such things as you know will please him: but wishing to be united with God, and hoping to be adopted as a son, while you do things hateful to God, and dishonor Him by the transgression of His law, do you imagine to obtain His friendship by the things which are particularly offensive to Him? Take care, lest multiplying evils in the hope of being ransomed, you increase sin, and miss pardon. ‘God is not mocked!’ Do not trade away grace. Pleasure is the devil’s hook, dragging us to ruin: pleasure is the mother of sin: and sin is the centre of death. Pleasure is the food of the everlasting worm; for a while its enjoyment delights: but its fruits are more bitter than gall. Delay is equivalent to saying: ‘Let sin first reign in me: afterwards the Lord shall reign. I will yield my members as instruments of iniquity to sin: afterwards I shall present them as instruments of justice to God.’ — Basil of Caesarea (Exhortation to Baptism)

5. On avoiding distraction. R. This, at all events, must be recognized — that we can observe neither the commandment of the love of God itself nor that referring to our neighbor, nor any other commandment, if our minds keep wandering hither and yon. It is not possible to master an art or science if one is always starting on fresh subjects, nor even to excel in any single one without recognizing what pertains to the end in view; for one’s action must be consistent with the aim, inasmuch as rational ends are not reached by irrelevant means. It is against the nature of things for one to become a master in metal working by practicing the potter’s art, and athletic crowns are not won by enthusiasm for playing the flute. As each kind of mastery demands its own specific and appropriate training, so the discipline for pleasing God in accordance with the Gospel of Christ is practiced by detaching oneself from the cares of the world and by complete withdrawal from its distractions…Whoever, therefore, would be truly a follower of God must sever the bonds of attachment to this life, and this is done through complete separation from and forgetfulness of old habits. Unless we wrest ourselves from both fleshly ties and worldly society, being transported, as it were, to another world in our manner of living, as the Apostle said: “But our conversation is in heaven,” it is impossible for us to achieve our goal of pleasing God, inasmuch as the Lord said specifically: “So likewise every one of you that doth not renounce all that he possesseth cannot be my disciple.” And having done this, we should watch over our heart with all vigilance not only to avoid ever losing the thought of God or sullying the memory of His wonders by vain imaginations, but also in order to carry about the holy thought of God stamped upon our souls as an ineffaceable seal by continuous and pure recollection. In this way, we shall excel in the love of God which at the same time animates us to the observance of the Lord’s commands, and by this, in turn, love itself will be lastingly and indestructibly preserved. The Lord proves this by saying on one occasion: “If you love me, keep my commandments,” and again: “If you keep my commandments, you shall abide in my love,” and with still greater importunity: “as I have kept my Father’s commandments and do abide in his love.” By these words He teaches us always to place before ourselves as our goal, in undertaking a task, the will of Him who has enjoined the work, and to direct our effort toward Him, as He says in another place: “I came down from heaven, not to do my own will but the will of him that sent me, the Father.” As the secular arts are directed toward certain specific aims and adapt their particular activities to these aims, so also, inasmuch as our actions have as their rule and guide the keeping of the commandments in a manner pleasing to God, it is impossible to do this with exactitude unless it be done as He wills who gave the commandments. And by our painstaking zeal to do the will of God in our work, we shall be united to God through our memory. As the smith, when he is forging an axe, for example, thinks of the person who commissioned the task, and with him in mind calculates its shape and size, suiting his work to the wish of him who ordered it done (for if he is unmindful of this, he will fashion something quite different from what he was ordered to make), so the Christian directs every action, small and great, according to the will of God, performing the action at the same time with care and exactitude, and keeping his thoughts fixed upon the One who gave him the work to do. In this way, he fulfills the saying, “I set the Lord always in my sight; for he is at my right hand, that I be not moved,” and he also observes the precept, “Whether you eat or drink or whatsoever else you do, do all to the glory of God.” But he who departs from the strict observance of the commandment in performing his actions clearly shows that he has given small thought to God. Mindful, therefore, of the voice of Him who said: “Do not I fill heaven and earth, saith the Lord?” and again: “Am I a God at hand and not a God afar off?”; also: “Where there are two or three gathered together in my name, there am I in the midst of them,” we should perform every action as if under the eyes of the Lord and think every thought as if observed by Him. Thus, fear will abide constantly within us who hate iniquity, as it is written, contumely, pride, and the ways of the wicked, and charity will be made perfect, fulfilling the words of the Lord: “I seek not my own will but the will of him that sent me, the Father.” Our soul, also, will continue in the abiding conviction that good actions are acceptable to the Judge and Arbiter of our life and that the opposite conduct receives condemnation from Him. I think, moreover, it must be added that the Lord’s commandments themselves cannot be performed with the intent of pleasing men. No one has recourse to an inferior, if he knows his superior is present. On the contrary, if it happen that an action is acceptable and pleasing to some illustrious personage while to one of lower degree it appears ill-advised and blameworthy, far more value is placed upon the approval of the superior and the inferior’s disapproval is unheeded. But, if this is so among men, the soul that is truly prudent and sound and that possesses a firm conviction of the presence of God would surely not ever neglect to do what is pleasing to God and concern itself with the glory received from men, nor be careless of God’s behests in subservience to human customs, nor be ruled by common prejudice and influenced by honors and dignities. Such were the dispositions of him who said: “The wicked have told me fables but not as thy law, O Lord,” and again: “And I spoke of thy testimonies before kings, and I was not ashamed.” — Basil the Great (Long Rules, Q5 – Fathers of the Church vol. 9)

Prayers are recited early in the morning so that the first movements of the soul and the mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God, as it is written: “I remembered God and was delighted,” (Ps. 76:4) and that the body may not busy itself with tasks before we have fulfilled the words: “To thee will I pray, O Lord; in the morning thou shalt hear my voice. In the morning I will stand before thee and will see.” (Ps. 5:4-5) — Basil the Great, The Long Rules, Q37 (Fathers of the Church Volume 9)

“The righteous cried out, and the Lord heard them, and delivered them out of all their troubles” (Psalm 33:17). The cry of the righteous is not a loud outward noise, but a spiritual cry that rises from the hidden depths of the heart—a cry powerful enough to reach the very ears of God. For the one who asks for great things and prays for heavenly blessings—he it is who truly cries out, and sends up a prayer that is heard by God. “The righteous cried out”—not for anything small, earthly, or lowly. Therefore the Lord received their voice and “delivered them from all their troubles”—not so much by removing their burdens, as by making them stronger than what happens to them. “The Lord is near to those who are broken in heart, and He will save those who are humble in spirit” (Psalm 33:18). By His goodness He draws near to all, but we distance ourselves through sin. “Behold,” it says, “those who go far from You shall perish” (Psalm 72:27). For this reason Moses is said to have drawn near to God; and anyone like him, through virtue and good deeds, comes near to God. — Basil the Great, Homily on Psalms 33

Ephrem the Syrian:

And you, brother, do not speak of worldly things, but of spiritual ones. Do not speak of what is earthly, but of what is heavenly. Lift up your heart on high toward the Savior Christ, and say with David: “Lord, my heart is not lifted up” (Psalm 130:1). Keep your gaze fixed always upon Him, saying: “To You I lift up my eyes, O You who dwell in the heavens” (Psalm 122:1). Pour out tears, for “those who sow with tears shall reap with rejoicing” (Psalm 125:5). Night and day fix your eyes upon the final hour. Let a psalm be always upon your lips, for the name of God, when spoken, drives demons away. Speak much with God, and little with men. Keep God always in remembrance, and your mind will become heaven. — Ephrem the Syrian, Admonitory Discourse: On the Second Coming of the Lord and on Repentance

Theodore of Heraclea:

Matthew 28:19–20 – He gives baptism as the beginning of the teaching of the nations, because purification comes first, and only after that the filling with good things. And to baptism he has joined the theology of the Trinity, introducing the new grace, since there were baptisms by water under the Law, and even with John it was still a baptism by water; but there had never been a baptism that brought union with God. But now, union comes first—when a person, new from baptism, as though living from the dead, is filled with the Holy Spirit, which is the gift of Christ, whose source is the Father. Therefore, the naming of the Trinity is necessary. And wherever someone removes one of the names, he mutilates the theology: it is incomplete if the Spirit is removed; and if the Son is taken away, the beginning is severed from the end. For it is impossible for sanctification, which happens by a single activity, to be accomplished by natures that are separate and unrelated; for it is impious to include what is of different kinds and unconnected in one activity. — Theodore of Heraclea, Fragments on Matthew 

Ambrose of Milan:

God is near, and he does not drive away those who draw near to him. — Ambrose of Milan, The Prayer of Job and David 3.11.29. 

Letter of counsel to Seleucus:

I bid you rejoice, noble and good son Seleucus, branch of a noble root. And I myself pray for joy in your life, taking great pride in your learning and your character. First of all, my child, hold fast both fear and desire for God; for God is the beginning and the end of life for all who think rightly. Secondly, cultivate your character: be gentle, humble, self-controlled, steadfast, kind, free of envy, just, courageous, wise, dignified, hardworking, stable, and self-restrained. This is the true wealth — for both young and old — not riches, but character.  – Letter of counsel to Seleucus (author unknown, often attributed to Gregory Nazianzen)

Tyconius:

And turning to the good part of the same angel, he says: “But to you I say, to the rest who are in Thyatira.” When he says “to you I say, to the rest,” he shows what the angel is, to whom he says: “Whoever does not have this doctrine, nor has known the depths of Satan.” To be sure, the Lord speaks to those who kept their minds from the doctrines of the devil, lest they turn from the dogma of the truth of the church. For they were taught that they should follow no man but rather the truth of the faith, for the Lord said to those who had left the faith, “I never knew you, you evildoers.” For just as those who do iniquity do not know God, although they speak of him, so also God does not acknowledge the workers of iniquity, although he knows them all. In this way, the righteous do not know the teaching of Satan, although they might hear it and feel the attraction of his temptations. And so it can happen that the righteous do not hear evil things from which they abstain by righteous living, since it is written, “There must be heresies so that those who are genuine among you may be recognized.” And again, “Should they say to you, Lo, Christ is in the inner rooms, do not believe it.” — Tyconius (Commentary on Revelation 2:24-25, 390 AD)

Gaudentius of Brescia:

Let the house of a Christian, of one who has been baptized, be free from the devil’s chorus. Let it truly be a human dwelling — hospitable, sanctified by constant prayer, filled with psalms, hymns, and spiritual songs. Let the word of God and the sign of Christ be ever present — in your heart, on your lips, on your forehead; at meals, in drink, in conversation, in bathing, in your bed, in your going out and coming in, in joy and in sorrow — so that, according to the teaching of the most blessed Paul, “whether you eat or drink, or whatever you do, do all in the name of the Lord Jesus Christ, who has called you into grace.” — Gaudentius of Brescia, Sermon 8 (390 AD)

Didymus the Blind:

Since God is light, there is no darkness in him at all, and he has nothing to do with darkness. The person who is enlightened by his light walks in the light, according to the words of the Savior himself: “While you have the light, walk in the light, lest the darkness take hold of you.” Anyone who walks in the darkness of sin but claims that his mind is not darkened and that he has a relationship with God is lying. — Didymus the Blind, Commentary on 1 John, PG 39:1778-79

Since the nature of friendship with God is such that if anyone loves this world he is an enemy of God, it follows that if someone wants to be a friend of God and dwell in God’s love, he must turn away from love of the world and the things which are in the world. — Didymus the Blind, Commentary on 1 John, PG 39:1782.

John Chrysostom:

For a man who has been trained to converse with God will, as is fitting, become like an angel henceforth; thus the soul is released from the bonds of the body; thus the mind becomes lofty; thus it is transplanted to heaven; thus it looks down upon earthly things; thus he stands beside the royal throne itself, even if he be poor, or a servant, or uneducated, or ignorant. For God does not seek beauty of speech nor skill in words, but the fitness of the soul; and if that soul utters what seems good to Him, it accomplishes all and departs having succeeded. Do you see how easy it is? Among men, when someone wishes to approach an important person, he must be a rhetorician, and able to flatter all around the ruler, and invent many other things in order to be well received. But here none of this is needed, but only a sober mind, and there is nothing to prevent one from being near to God. For I am a God near at hand, He says, and not a God far off. So that being far from Him comes from us; for He is always near. And why do I say that we do not need eloquence? Often we do not even need a voice. For even if you speak in your heart and call upon Him as you ought, He will quickly give heed even then. Thus He heard Moses; thus He heard Hannah. There is no soldier standing guard to ward you off, no bodyguard interrupting the moment; there is no one to say, “Now it is not possible to approach; come back later.” Rather, whenever you come, He stands listening — whether it be at breakfast time, at dinner time, in the middle of the night, in the marketplace, on the road, in your chamber, even if you stand before a judge in court and call upon Him — nothing prevents Him from granting your request, if you call upon Him as you ought. You cannot say, “I am afraid to draw near and to pray, for my enemy stands nearby.” Even this obstacle has been removed: for He does not attend to the enemy nor allow him to interrupt your prayer. But you can always and continually approach Him, and there is no difficulty at all. You have no need of door-keepers, stewards, agents, guards, or friends to introduce you — but when you come by yourself alone, then especially will He hear you, then, when you need no one else. Therefore, we do not plead with Him so much through others as through ourselves. For since He longs for our friendship and does everything so that we may have boldness with Him, when He sees us doing this of ourselves, then most of all He gives His assent. So too He acted in the case of the Canaanite woman: when Peter and James approached on her behalf, He did not grant it; but when she persisted herself, He quickly granted what was asked. For even if it seemed that He delayed a little, it was not to spurn the woman but to crown her more greatly and to make her perseverance in His presence more intimate — for this reason He did so. – John Chrysostom, Commentary on Psalms 4

Who that loves prayer could neglect fasting, being taught by Scripture itself that “Fasting and prayer deliver from death”? For it is otherwise impossible to call upon the Lord from the heart while living in gluttony and revelry; as also the Lord instructed His disciples in the Gospel, saying, “Take heed, lest your hearts be weighed down with dissipation and drunkenness.” For the rising of the steam from the excess of incoming food clouds the useful parts of thought around the brain, disturbing the heart itself. Thus, prayer in truth is the origin of all the commandments, compelling all [virtues] to run alongside their proper order. Prayer is the highest good and communion with God—for it is fellowship and union with God. And just as the eyes of the body, when seeing light, are illumined, so too is the soul stretched out toward God enlightened, being made radiant by His inexpressible light. Prayer, therefore, is not performed in outward form, but is accomplished from the heart—not confined to set times or fixed hours, but possessing uninterrupted activity by night and by day. For it is not sufficient merely to swiftly direct one’s mind to God when going to pray; rather, even when occupied with necessary tasks—whether in the care of the poor, or in other duties, or in beneficial acts of kindness—one must intermingle desire and remembrance of God, so that, seasoned with the salt of God’s love, they may become a most pleasing offering to the Master of all. And we are able to acquire from this an unfailing benefit throughout our whole life, devoting the greatest portion of our time to it. Prayer is the illumination of the soul, true knowledge of God, a mediator between God and men, a physician of the passions, a remedy against diseases, the peace of the soul, a guide to heaven—not circling about the earth but going up to the very vault of the heavens. It surpasses all creation, cuts through the air in spirit, journeys beyond the air, passes through the courses of the stars, opens the gates of the heavens, rises above the angels, surpasses Thrones and Dominions, passes through the Cherubim, and having gone beyond every created nature, it comes before the inaccessible Trinity. There it worships the Godhead; there it is deemed worthy to converse with the heavenly King. Through it the soul, raised aloft to the heavens, is entwined with the Lord in inexpressible unions, like an infant crying with tears to its own mother, longing for the divine milk. It asks for its own proper desires, and receives gifts greater than all visible nature. John Chrysostom, Homily On Prayer, Patrologia Graeca 64.461, 464

Wherefore I entreat you to revolve these things. For from taking thought concerning such matters, there springs in the soul some great good, tending unto salvation. For by these meditations we shall be able to please God Himself; and our mouths will be pure from insults, and filthy talking, and reviling, while they are exercising themselves in spiritual sayings; and we shall be formidable to the devils, while arming our tongue with such words; and we shall draw unto ourselves God’s grace the more, and it will render our eye more piercing. For indeed both eyes and mouth and hearing He set in us to this intent, that all our members may serve Him, that we may speak His words, and do His deeds, that we may sing unto Him continual hymns, that we may offer up sacrifices of thanksgiving, and by these may thoroughly purify our consciences. — John Chrysostom, Homily 2 on Mathew 

Let us divide the whole course of the day: part of it devoted to prayer and confession, part to reading and deep heartfelt repentance of soul, and let all our effort be directed so that our conversations are concerned with spiritual things. We must exercise great vigilance so as not to be caught in the devil’s snares. For if we must give account even for an idle word (Matthew 12:36), how much more for foolish talk and worthless conversations about worldly affairs. — John Chrysostom, Catechetical Homilies (Baptismal Instructions) 1.46

However, you have yet another road of repentance—again, one that is easily handled—through which you can be delivered from sin. Pray every minute of the day, and be neither fainthearted nor lazy in asking for God’s love toward mankind. When you stand fast, He will not turn away from you, but will forgive your sins and grant your requests. If you are heard praying, continue to give thanks in the prayer; if you are not heard, remain praying so that you may be. Cease saying, “I prayed for many things and was not heard.” For even this occurs often to your advantage. Since He realizes that you lose heart and are indolent, and that when you attain your need you depart and no longer pray, God protects you with the pretext of need so that you may converse with Him more closely and devote yourself to prayer. For if you are lazy when you find yourself in such necessity and want, and do not persist in your prayer, what will you do if you lack even one of these things?” Therefore, God does this for your benefit, wanting you not to abandon prayer. Thus, keep praying and never be lazy, because prayer can accomplish many things, my beloved. Never approach prayer thinking that it is a trivial matter. Learn this from the holy Gospels, that prayer remits sins. Therefore, what are they saying? The Kingdom of the Heavens resembles a certain man who closed his door and reclined to sleep along with his children. In the evening, someone came wanting to receive loaves of bread from him and knocked on his door, saying, “Open up for me, because I have need of loaves of bread.” And he answered, “Now I cannot give you any, because we and our children have lain down to sleep.” However, he persisted in knocking on the door. Again He said to him, “I cannot offer you any, because we and the children have lain down to sleep.” Although he heard these things, he persisted in knocking and did not withdraw until the master of the house said about him, “Arise, give him whatever he wants and let him depart.” Luke 11:5 Therefore, the Gospel teaches you to pray unceasingly. Even if you do not gain anything, stand fast; perhaps you may gain something in the future. — John Chrysostom, Homily 3, chapter 4 Concerning Almsgiving and the Ten Virgins (FOTC volume 96)

Likewise Paul often brings himself forward as an example—not exalting or boasting, but offering himself as a pattern to others—as when he says, “I wish that all men were even as I myself am, in self-control” (1 Cor 7:7). So too David, when it was necessary to encourage the king, brought forth his own courage—born from the strength given by God—saying that he had strangled bears and seized lions (1 Sam 17:34–36); not boasting of himself, God forbid, but proving himself trustworthy by the works that God had wrought through him. “But if I already have righteousness,” someone may say, “what need is there of prayer, since that alone is sufficient to set everything right, and the One who knows what we need will surely give it?” Because prayer, he says, is no small bond of love toward God—it makes us accustomed to converse with Him and leads the soul into true philosophy. For if a person who keeps company with an admirable man gains much from the association, how much more will one who converses continually with God? Yet we do not truly know the profit of prayer as we ought, because we do not pay careful attention to it, nor do we use it according to the laws of God. **When we are about to speak with men of higher rank, we adjust our appearance, our walk, our clothing, and all our bearing properly before we speak; but when we come before God, we yawn, we scratch ourselves, we turn about, we grow careless—though our knees are bent to the ground, our minds wander in the marketplace. If, however, we approached with the reverence that is fitting, as those who are about to speak with God, then before even receiving what we ask for, we would know how great a profit we reap from prayer.** **For the man who has learned to converse with God, as is fitting, will henceforth be like an angel. In this way the soul is freed from the bonds of the body; in this way the mind becomes uplifted; in this way it migrates toward heaven; in this way it looks down upon worldly things; in this way it stands beside the royal throne itself, even if he be poor, or a servant, or an unlearned man, or ignorant. For God does not seek beauty of speech nor the craft of words, but the loveliness of the soul; and if that soul utters what it deems right before Him, having accomplished all, it departs in peace. Do you see, then, how easy it is? For when one comes before men, he must be eloquent, able to flatter all who surround the ruler, and invent many devices to make himself acceptable. But here there is no need of any such thing—only a sober and watchful mind—and nothing hinders us from being near to God. For He Himself says, “I am a God at hand, and not a God afar off” (Jeremiah 23:23). __Thus, it is from us that distance arises; He Himself is always near.__ And what do I mean by saying that we have no need of eloquence? Often, we have no need even of a voice. For if you speak only in your heart and call upon Him as you ought, He will readily give His assent even then. Thus He heard Moses; thus also Hannah. There stands no soldier to keep you back, no bodyguard to interrupt your time; there is none who says, “Now it is not possible to approach—come later.” But whenever you come, He stands ready to hear, whether at breakfast, or at supper, or in the very middle of the night, or in the marketplace, or on the road, or in your chamber; even if you are standing before a judge in the courtroom—if you call upon Him as you ought, there is nothing that can hinder His granting your request. Nor can anyone say, “I am afraid to draw near and to pray, for my enemy stands beside me.”** Even this obstacle has been removed, for He gives no heed to the enemy, nor does He let your petition be interrupted. You can always and continually make your supplication, and there is no difficulty at all. There is no need of doorkeepers, stewards, overseers, guards, or friends to bring you in; rather, when you come before Him by yourself alone, then above all He will hear you—then, when you need no one else. — John Chrysostom, Commentary on Psalm 4, chapter 2

And know that “the Lord has made His holy one wonderful” (Psalm 4:3). Another interpreter renders it, “But know that the Lord has shown His holy one to be wonderful.” Do you see the prophet’s wisdom? From where does he lead them back to the knowledge of God? From the clearest and most familiar point—by setting himself forth as an example. “I,” he says, “am the servant of the true God; learn from me His power, His might, His providence.” For this alone is a great foundation leading to the knowledge of God. The prophet makes this clear not only through creation—when he speaks of His providence, lifting his thoughts to the sun, the heavens, the earth, and the air, and proclaiming the Creator from the order seen in visible things—but also through the works and lives of God’s servants and the events that follow them. This was shown, for example, in the case of Abraham. For it was said to him, “We know that you are a king come to us from God.” And how did they know? From his victories, his trophies, and his triumphs in war. The same happened with the Jews—for the miracles done on their behalf filled the whole earth with fear, as the harlot Rahab of Jericho confessed: “The fear of you has fallen upon us, and trembling has seized us” (Joshua 2:9). Thus there are two paths to the knowledge of God—one through His creation, and another, clearer still, through His servants. And this second path God Himself has sown in every generation, spreading His teaching through His chosen ones. He taught the Egyptians through Abraham, the Persians also through him, the Israelites through his descendants, others through Jacob, and many more in various ways—those who dwelt in the midst of the rivers, by his example also. Do you see, then, how the whole world was being instructed—if only they had been willing—by means of the saints? And even before them, the Flood and the confusion of tongues were enough to awaken human understanding. For that the event might not fade into forgetfulness with time, the place itself received its name; and from the confusion of tongues it was called “Babylon,” so that whoever heard the name might, being guided by it, recall the beginning of those events and learn the power of God. So also all who dwelt in the West learned these things, through their dealings and commerce with the Egyptians. Besides, in the earliest ages and beginnings of the world, there were not yet many nations spread throughout the various regions of the earth; the great multitude of men and the dense population were still gathered in the lands of the East. For Adam came forth from there; the families of Noah lived there; after the tower they remained there and spread still further eastward. Yet even so, in every generation God appointed teachers for them—Noah, Abraham, Isaac, Jacob, Melchizedek. Therefore this prophet, too, leads those living in wickedness to knowledge by pointing to what God has done for His saints, saying, “Know that the Lord has made His holy one wonderful” (Psalm 4:3). — John Chrysostom, Commentary on Psalm 4, chapter 6

“The evil one shall not dwell with You. There shall not be for You, a friend; there shall not be for You a neighbor. Neither shall the lawless remain before Your eyes” (Psalm 5:4–5). Here he reveals the hatred of evil that belongs to God, teaching those who would draw near to Him to make themselves of the same character — for it is impossible to come near Him otherwise. If even a good man cannot have as a close companion one who is unlike him in character, how much more is this true of God? For that the wicked cannot be near the righteous, listen to what is said about the just man: “He is grievous to us even to behold” (Wisdom 2:15). — John Chrysostom, Commentary on Psalm 5, chapter 3

Theodore of Mopsuestia:

Every prayer contains teaching of good works to anyone who cares to think attentively of duty, because we wish our works to be that which we ask in our prayer that they should be. He who cares, therefore, for perfection and is anxious to do the things that are pleasing to God, will pay more attention to prayer than any other thing, and he who does not care for any virtue and is not anxious to do the things that are pleasing to God, it is clear that he will show also no interest in prayer. As we are pleased at all times to meet, and to deal and converse with, a person whom we love most, and as we do not care to meet or to speak to people whom we do not love, so those who possess God in their mind and are very anxious to do the things that please Him are wont to make use of frequent prayers, because they believe that they work and converse with Him when they pray. He, therefore, who despises Divine things and cares for other things is not anxious to pray. This is the reason why the blessed Paul orders us to “pray always,” so that by the frequency of prayer we should implant in us the love of God and the zeal for the things that please Him. — Theodore of Mopsuestia, Homily On the Lord’s Prayer chapter 1.

A true prayer consists in good works, in love of God, and diligence in the things that please Him. He who is intent on these things and whose mind contemplates them, prays without hindrance always, and at all times, whenever he does the things that please God. To such a one invocations of prayers are always needful, because it is fitting for him who strives after good things to ask God to help him in these same things after which he is striving, in order that all his life might be in accordance with God’s will. And it is known that such a one will have his prayers answered, because it is impossible that he who is diligent in the Divine commandments and acts according to them and does not break them, should not assuredly receive help from Him who enacted them; it is likewise clear beforehand that he who leads a life that is not in harmony with them, will not receive any help from prayer, since he is caring for things which do not please God and asking for such things as he himself chose to do all his life. — Theodore of Mopsuestia, Homily On the Lord’s Prayer chapter 1.

Cyril of Alexandria:

Those invited through the first servants have rejected the coming; these are they who, having spurned the Law given through Moses, turned to human teachings. Likewise, the second group invited through the later servants—that is, the holy apostles—also disregarded what was beneficial, withdrawing instead to what seemed preferable to them: some to their own field, signifying attachment to earthly possessions and preoccupation with such things; others to their business, which again reveals to us the passion for wealth and the anxiety over profit. For love of the flesh, worldly pleasures, vain distractions, and concern for acquiring money deprive us of eternal delight and intimacy with God. — Cyril of Alexandria, Commentary on Matthew 22.2-5 (in catena)

Ammonius of Alexandria:

[Jo 10, 27–30] The mark of the Lord’s sheep is their readiness to hear, while that of strangers is disobedience. For “to hear” here means to obey what is said, and “to follow” means to imitate by deeds. He says He gives them life, even “eternal life,” meaning a life spent in gladness and unending blessedness. “To perish eternally” means to be subjected to unceasing torments. By “hand” He means His power and authority, from which no one can snatch away those who follow Him. — Ammonius of Alexandria (Fragments on John in catena, 5th century)

Incomplete Commentary on Matthew:

If someone knows Christ and his righteousness and errs or sins, it is clear then that he did not err or sin because he did not know who God is or what his will is but rather because he did not love the will of God. How could these things take place without testing? If the palm of victory was not offered in the stadium, you would not be able to find fault with an athlete who did not want to compete and call him weak. It is uncertain whether he does not want to compete because he is weak or because he does not see the palm that is offered. But if he sees the palm and does not want to compete, then it is clear that he does not want to compete owing to his own desire. So also we cannot know whether a Gentile who does not know about the prize or believes that there will be a future judgment does not behave righteously because he does not love righteousness or because he does not hope for any reward for it. But if he has been truly made a Christian and knows that there will be a judgment, then if he sins it is clear that he sins because he does not love what is good. — Homily 3, Incomplete Commentary on Matthew (Opus Imperfectum), 5th century

A bishop or teacher must be able to stir people more by example than by words—either by good works, or confidently preaching the Word of God, or by patiently enduring suffering. He ought to be gentle, ruling the Church more by guiding than by avenging, so that he is loved more than feared. He should be merciful, but also strict—placing heavy demands on himself for the sake of justice, but light ones on others. He must be pure in heart, not only avoiding involvement in secular matters, but even keeping worldly thoughts far from his mind. Just as the eye sees more clearly the cleaner it is, so too the soul draws nearer to God the further it withdraws from worldly anxieties. But if the eye of the heart is unclean, that person’s mind cannot see God. He should also be a peacemaker, so that his whole church may be united as if of one soul. Where there is no harmony, neither is prayer heard nor offerings accepted—because God is not where discord reigns. – Homily 10 on Matthew, Anonymous. PG 56.685-86 (Opus imperfectum)

By nature all people are under God, because they have been created by him, but according to their will not all people belong to God, because they yield themselves to the devil as far as their works go. — Incomplete Commentary on Matthew (Opus Imperfectum) Homily 1. 5th century

Peter Chrysologus:

‘Our Father, who art in heaven.’ When you say this, do not understand it to mean that He is not on earth, or that He who encompasses all beings is Himself contained in a place. But understand that you, whose Father is in heaven, have a lineage derived from heaven. So act, too, that you become your Father’s image by your holy way of life. He who does not darken himself with human vices, but shines with virtues like God’s, proves himself a son of God. — Peter Chrysologus, Sermon 67

Caesarius of Arles:

Whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to Him. Do nothing for the sake of human praise, but everything for love of God and the desire for eternal life. Then you will see the end of all perfection, and when you have reached it you will wish for nothing more. — Caesarius of Arles, Sermon 137

Seek God, search for Him and do so freely; seek Him for His own sake, not yours. It is a true and chaste love which loves Him, not because He gives us some earthly good, but because He reserves Himself for us. — Caesarius of Arles, Sermon 137

Let us not be deaf or with hardened hearts when the Lord mercifully invites and encourages us, saying: ‘Delay not your conversion to the Lord, put it not off from day to day’ (Sirach 5:7); and again: ‘Seek the Lord while he may be found’ (Isaiah 55:6). For He is found if He is sought. But if a man does not seek Him while there is time to find Him, he will not be able to find Him forever. — Caesarius of Arles, Sermon 180

Doubtless, if a man fails to seek God in this world through the sacred lessons, God will refuse to recognize him in eternal bliss. He ought to fear that, when he is shut outside with the foolish virgins, he may merit to hear: “I know you not, I know you not” (Matthew 25:12); “depart from me, ye workers of iniquity” (Luke 13:27). What does this mean, “I know you not, I know you not”? How can God not know those whom He sends into the fire? Probably for this reason, as has already been said, because they are unwilling to know Him by reading in this world, God will disdain to recognize them on the day of judgment. What is written in the Book of Solomon we ought to read with great anxiety and fear, not with indifference: “He that hardeneth his ears from hearing the law, his prayer shall be an abomination” (Proverbs 28:9). A man should first be willing to listen to God, if he wants to be heard by Him. Indeed, with what boldness does he want God to hear him when he despises God so much that he refuses to read His precepts? — Caesarius of Arles, Sermon 7

Light is food for the eyes, so that, when they suffer from inflammation or harmful fluids, the eyes cannot receive their food. Similarly, whenever the eyes of the heart are oppressed by bad habits, they not only are unable to receive the light of God’s word, but, further, are tortured with excessive pain if it is forced upon them. Since no man, whether good or bad, can be empty, if a man fills his soul with love of the world he cannot receive the sweetness of Christ. Such people are like vases full of mud which cannot take precious liquid, or like a thorny field which does not nourish but chokes the seeds sown in it. The pious, spiritual soul, on the contrary, protects itself from all evil by daily prayer, fasts, and almsgiving, stops wandering, and hastens to admit the sacred lesson into its burning, thirsting soul. What divine Wisdom foretold of Itself is fulfilled in such a soul: “They that eat me, shall yet hunger: and they that drink me shall yet thirst.” Therefore consider at once, brethren, and carefully notice that the man who frequently reads or listens to sacred Scripture speaks with God. See, then, whether the Devil can overtake him when he perceives him in constant conversation with God. However, if a man neglects to do this, with what boldness or with what feelings does he believe God will grant him an eternal reward, when he refuses to speak with Him in this world through the divine text?  — Caesarius of Arles, Sermon 8, On Perseverance in Reading

Now, it is easy to say: I know God, I believe in Him, I love Him, I fear Him, I serve Him. A man does not know Him if he fails to believe in Him. He does not believe in Him if he does not love Him. He does not love Him if he does not fear Him. He does not fear Him if he does not serve Him; and he does not serve Him if he despises Him in many things. — Caesarius of Arles, Sermon 20

Since God detests sin, as soon as a man begins to hate it also by despising and turning aside from his faults he is united to God. — Caesarius of Arles, Sermon 67

Hilary of Arles:

There is a world of difference between God and the devil. If you resist God, he will destroy you, but if you resist the devil, you will destroy him. — Hilary of Arles, Introductory Commentary on 1 Peter, PL Supp. 3:105. (A. Hamman, ed. Patrologiae Latinae Supplementum. Paris: Garnier Frères, 1958)

Gregory the Great:

We can be said to be loving God only to the extent that we are keeping his commandments. — Gregory the Great, Homilies on the Gospels 30.1, PL 79:1101.

It must be understood that if we are to get what we ask for from God we have to obey his commands. The two things go indissolubly together. — Gregory the Great, Lessons in Job 28.9.

As for the subject of his (John’s) proclamation, he says: “Make straight the way of the Lord, as the prophet Isaiah said” (John 1:23). The Lord’s way to the heart is made straight when we listen humbly to the words of Truth; the Lord’s way to the heart is made straight when we order our lives in accordance with his precept. And so it is written: “With one who keeps my command my Father and I will come and make our home” (John 14:23). Whoever lifts up his heart in pride, or is filled with avaricious zeal, or defiles himself with the iniquities of a dissipated life, shuts the door of his heart against Truth so that the Lord cannot come to him; such a one destroys the enclosure of his soul with the bar of vices. — Gregory the Great, Homily 4 (Forty Gospel Homilies)

The star which had appeared to them guided the Magi on. They found the new-born king and offered him their gifts; and they were warned in a dream not to return to Herod. And so Herod was unable to find Jesus, whom he was seeking. Who are foreshadowed in his person but the hypocrites, who when they falsely seek after the Lord never deserve to find him? — Gregory the Great, Homily 8 (Forty Gospel Homilies)

Andreas of Caesarea:

It is obvious that the person who does not keep God’s commandments has no knowledge of him. — Andreas of Caesarea, Catena (J. A. Cramer, ed. Catena in Epistolas Catholicas, 111).

Bede:

Draw near to God in humility, by walking in his footsteps, and he will draw near to you in his mercy, setting you free from all anxiety. For nobody is far away from God in terms of physical distance; the problem is one of attitudes and emotions. For the person who is anxious to do what is right is always near to God, whereas the one who is lost in his wickedness is far away from him, regardless of where either one happens to live. — Bede, Concerning the Epistle of St. James, PL 93:34.

The person who really knows God is the one who proves that he lives in his love by keeping his commandments. 1 John 2:5 Love is the sure sign that we know God. We know that we are truly children of God when his love in us persuades us to pray even for our enemies, as he himself did when he said: “Father, forgive them.” — Bede, On 1 John, PL 93:90.

“That which you have heard from the beginning, let it remain in you,” etc. (1 John 2:24). He says: follow with your whole heart that faith, those doctrines, which you received by the voice of the apostles from the first days of the newborn Church. For these alone are what make you partakers of divine grace. And if anyone says to you, “Behold, here is Christ; behold, there,” do not believe it. “For false prophets shall arise,” as the Lord foretold (Matthew 24:23–24). — Bede, On 1 John 2:24, PL 93:96.