Trials

Scripture:

“All the commands that I commanded you today you shall be mindful to do, in order that you may live and become numerous all the way that the Lord your God led you in the wilderness that he might afflict you and test you and to discern in your heart whether you will keep his commands or not. And he afflicted you and weakened you by hunger and fed you manna, which your fathers did not see, in order to declare to you that a man shall not live on only bread, but aman shall live on every word going out through the mouth of God. Your garments were not made old from you, your shoes did not wear out from you, your feet did not become calloused—behold, for forty years! And you shall know in your heart that as a man might teach his son, in this way the Lord your God will teach you”–Deuteronomy 8:1-5 LES

“And is not the life of a person upon the earth a test, and his existence like a day laborer, or like an attendant who is afraid of his master and happens upon a shadow, or like a hired servant waiting for his pay? So I also endure patiently months of emptiness, and nights of pain are appointed to me. Whenever I fall asleep I say, ‘When will it be day?’But when I rise up again, ‘When will it be evening?’And I am full of pains from evening until morning.5 And my body is soaked in the decay of worms, and I am consumed, scraping away clods of earth from the pus.6 But my life is a minor subject and perishes in empty hope. 7 Remember, then, that my life is a breath, and my eye will no longer return to see good. 8 The eye of the one seeing me shall not look about for me. Your eyes are on me, and I am no more.”- Job 7:1-8 LES

“Child, if you come to serve the Lord God, prepare your soul for temptation. Make your heart right and be steadfast, and do not hurry in the time of distress. Be joined to him, and do not turn away, so that you might be honored at your end. Accept everything that would be brought upon you,and when you are changed into a state of humiliation, be patient; because gold is tested in the fire,and acceptable people in the furnace of humiliation”–Wisdom Of Sirach chapter 2:1-5 (LES)

“But righteous souls are in the hand of God,and torment will never touch them. They seemed to have died, in the eyes of the foolish,and their departure was considered to be oppression, and their journey from us to be an affliction; but they are at peace. For even if they are punished in the sight of people, their hope is full of immortality; and having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself. He tested them like gold in a smelting furnace,and he received them like a whole burnt offering of sacrifice. And in the time of their examination they will shine out,and they will run around like sparks in straw. They will judge nations, and they will rule over peoples,and the Lord will reign over them for eternities.”– Wisdom of Solomon 3:1-8(LES)

“Hearken, O Lord of my righteousness, attend to my petition; give ear to my prayer not uttered with deceitful lips. 2 Let my judgment come forth from thy presence; let mine eyes behold righteousness. 3 Thou hast proved mine heart; thou hast visited me by night; thou hast tried me as with fire, and unrighteousness has not been found in me: I am purposed that my mouth shall not speak amiss. 4 As for the works of men, by the words of thy lips I have †guarded myself from hard ways. 5 Direct my steps in thy paths, that my steps slip not.” — Psalm 16:1–5

He sent a man before them; Joseph was sold for a slave. They hurt his feet with fetters; his soul passed into iron, until the time that his cause came on; the word of the Lord tried him as fire. The king sent and loosed him; even the prince of the people, and let him go free. He made him lord over his house, and ruler of all his substance; to chastise his rulers at his pleasure, and to teach his elders wisdom. – Psalms 104, 17-22

“The Lord is in his holy temple, as for the Lord, his throne is in heaven: his eyes look upon the poor, his eyelids try the sons of men. 5 The Lord tries the righteous and the ungodly: and he that loves unrighteousness hates his own soul.”(BES) (10:4-5)

“And I will carry over the third part through fire,and I will make them red-hot like silver tried by fire,and I will test them like gold that has been tested.He will call on my name,and I will hear him,and I will say, ‘This is my people,’and he will say, ‘The Lord is my God.”- Zechariah 13:9 (LES)

[20] Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him. [21] And He said to her, “What do you wish?” She said to Him, “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.” [22] But Jesus answered and said, “You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.” [23] So He said to them, “You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.”–Matthew 20:20-23 NKJV

“Then Peter began to say to Him, “See, we have left all and followed You.” [29] So Jesus answered and said, “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, [30] who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life. [31] But many who are first will be last, and the last first.”-Mark 10:28-31 NKJV

“And there arose also a dispute among them as to which one of them was regarded to be greatest. And He said to them, ‘The kings of the Gentiles lord it over them; and those who have authority over them are called “Benefactors.” But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. You are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.’ But he said to Him, ‘Lord, with You I am ready to go both to prison and to death!’ And He said, ‘I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me.’” —Luke 22:24–34 (NASB)

“If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me.”- John 15:18-21

“So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.” (Acts 5:41, NKJV)

And with these sayings they could scarcely restrain the multitudes from sacrificing to them. … 20 However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe. … 22 strengthening the souls of the disciples, exhorting [them] to continue in the faith, and [saying], “We must through many tribulations enter the kingdom of God.” – Act 14:18, 20, 22 NKJV –

“And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, “serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; “how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, “testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ. “And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, “except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. “But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.”- (Acts 20:18-24 NKJV)

“In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ,”- I Peter 1:6-7 NKJV

“For I bear in my body the marks of the Lord Jesus.” (Galatians 6:17, NKJV)

“Now I rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ…” (Colossians 1:24, NKJV)

“For which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained.” (2 Timothy 2:9, NKJV)

“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing.”- James 1:2-4 NKJV

“Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.“–James 1:12 (NKJV)

“Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; in no way alarmed by your opponents—which is a sign of destruction for them, but of salvation for you, and that too, from God. For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, experiencing the same conflict which you saw in me, and now hear to be in me.” – Philippians 1:27–30 NKJV

“For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the Lord, Nor be discouraged when you are rebuked by Him; For whom the Lord loves He chastens, And scourges every son whom He receives.” If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. [11] Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.”–Hebrews 12:3-11 NKJV

“Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other. For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it? You are already full! You are already rich! You have reigned as kings without us—and indeed I could wish you did reign, that we also might reign with you! For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.”–1 Corinthians 4:6-13 NKJV

“Therefore let him who thinks he stands take heed lest he fall. [13] No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” – I Corinthians 10:12-13 NKJV

“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.” —2 Corinthians 1:3–7 (NKJV)

“But even if our gospel is veiled, it is veiled to those who are perishing, … Therefore we do not lose heart. Even though our outward man is perishing, yet the inward [man] is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding [and] eternal weight of glory,” – 2Co 4:3, 16-17 NKJV

“But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed— always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you. And since we have the same spirit of faith, according to what is written, “I believed and therefore I spoke,” we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you. For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.”–2 Corinthians 4:7-15 NKJV

” And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to [b]buffet me, lest I be exalted above measure. 8 Concerning this thing I pleaded with the Lord three times that it might depart from me. 9 And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.” 2 Corinthians 12: 7-10 NKJV

“And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope.”–Romans 5:3-5 NKJV

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [36] As it is written: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter.” [37] Yet in all these things we are more than conquerors through Him who loved us. [38] For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, [39] nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”–Romans 8:35-39 NKJV

“And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life: “I know your works, tribulation, and poverty (but you are rich); and [I know] the blasphemy of those who say they are Jews and are not, but [are] a synagogue of Satan. “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw [some] of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.” ‘ – Revelation 2:8-11 NKJV

Church fathers:

List of names mentioned

The Didache
Clement of Rome
Barnabas
Shepherd of Hermas
Mathetes
Polycarp of Smyrna
Irenaeus of Lyon
Clement of Alexandria
Tertullian
Mark Minucius Felix
Origen of Alexandria
Eusebius of Caesarea
Macarius of Egypt
Didymus the Blind
Basil of Caesarea
Jerome
John Chrysostom
Vincent of Lerins
Gaudentius of Brescia

The Didache:

For in the last days the false prophets and corrupters will abound, and the sheep will be turned into wolves, and love will be turned into hate. For as lawlessness increases, they will hate and persecute and betray one another. And then the deceiver of the world will appear as a son of God and will perform signs and wonders, and the earth will be delivered into his hands, and he will commit abominations the likes of which have never happened before. Then all humankind will come to the fiery test, and many will fall away and perish; but those who endure in their faith will be saved by the accursed one himself.–The Didache chapter 16

Clement of Rome:

“Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord’s commands, that we all having the same mind may be gathered together for life. For the Lord said, I come to gather all nations [kindreds] and tongues. This means the day of His appearing, when He will come and redeem us — each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprised, saying, Woe to us, because You were, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation. And their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh. It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, There will be hope for him who has served God with his whole heart.“-Clement of Rome, Second Clement Chapter 17

“But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waits for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled the spirit that is unrighteous and heavily weighed the fetter. To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.”–Clement of Rome, Second Clement chapter 20

“But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.”– Clement of Rome, First Clement, Chapter 5

Barnabas:

“Behold, then, the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.“ – Epistle of Barnabas Ch. 6

“You shall not be joined in soul with the haughty, but you shall be reckoned with the righteous and lowly. Receive as good things the trials which come upon you.” – Epistle of Barnabas Ch. 19

Shepherd of Hermas:

“The Lord, therefore, seeing their simplicity and all their meekness, multiplied them amid the labours of their hands, and gave them grace in all their doings. And I, the angel of repentance, say to you who are such, Continue to be such as these, and your seed will never be blotted out; for the Lord has made trial of you, and inscribed you in the number of us, and the whole of your seed will dwell with the Son of God; for ye have received of His Spirit.”- The Shepherd of Hermas, Book 3 Similitude 9 chapter 25

“After a few days I saw him in the same plain where I had also seen the shepherds; and he said to me, “What do you wish with me?” I said to him, “Sir, that you would order the shepherd who punishes to depart out of my house, because he afflicts me exceedingly.” “It is necessary,” he replied, “that you be afflicted; for thus,” he continued, “did the glorious angel command concerning you, as he wishes you to be tried.” “What have I done which is so bad, sir,” I replied, “that I should be delivered over to this angel?” “Listen,” he said: “Your sins are many, but not so great as to require that you be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent, and purify themselves from every desire of this world. When, therefore, they repent and are purified, then the angel of punishment will depart.” I said to him, “Sir, if they have done such things as to incense the glorious angel against them, yet what have I done?” He replied, “They cannot be afflicted at all, unless you, the head of the house, be afflicted: for when you are afflicted, of necessity they also suffer affliction; but if you are in comfort, they can feel no affliction.” “Well, sir,” I said,“they have repented with their whole heart.” “I know, too,” he answered, “that they have repented with their whole heart: do you think, however, that the sins of those who repent are remitted?305 Not altogether, but he who repents must torture his own soul, and be exceedingly humble in all his conduct, and be afflicted with many kinds of affliction; and ifhe endure the afflictions that come upon him, He who created all things, and endued themwith power, will assuredly have compassion, and will heal him; and this will He do whenHe sees the heart of every penitent pure from every evil thing:306 and it is profitable for youand for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage.”307I said to him, “Sir, be thou with me, and I will be able to bear all affliction.” “I will be with you,” he said, “and I will ask the angel of punishment to afflict you more lightly; nevertheless,you will be afflicted for a little time, and again you will be re-established in your house. Only continue humble, and serve the Lord in all purity of heart, you and your children, and your house, and walk in my commands which I enjoin upon you, and your repentance will be deep and pure; and if you observe these things with your household, every affliction will depart from you.308 And affliction,” he added, “will depart from all who walk in these commandments.” – The Shepherd of Hermas, Book 3 Similitude 7

Mathetes:

“Then you shall see, while still on earth, that God in the heavens rules over [the universe]; then you shall begin to speak the mysteries of God; then shall you both love and admire those that suffer punishment because they will not deny God; then shall you condemn the deceit and error of the world when you shall know what it is to live truly in heaven, when you shall despise that which is here esteemed to be death, when you shall fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shall you admire those who for righteousness’ sake endure the fire that is but for a moment, and shall count them happy when you shall know [the nature of] that fire.”–The Epistle of Mathetes to Diognetus chapter 10

Polycarp of Smyrna:

“All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess greater piety than others, to ascribe the authority over all things to God. And truly, who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?— who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things which ear has not heard, nor eye seen, neither have entered into the heart of man, 1 Corinthians 2:9 but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].”– The Martyrdom of Polycarp Chapter 2

Irenaeus of Lyon:

“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. Romans 2:5 He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:”–Irenaeus Against Heresies Book 4 chapter 33

“Thus did He in like manner speak to Pilate: You should have no power at all against Me, unless it were given you from above; John 19:11 God always giving up the righteous one [in this life to suffering], that he, having been tested by what he suffered and endured, may [at last] be accepted; but that the evildœr, being judged by the actions he has performed, may be rejected.”–Irenaeus Against Heresies Book 4 chapter 18

“On this account, too, did the Lord assert that the kingdom of heaven was the portion of the violent; and He says, The violent take it by force; Matthew 11:12 that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, Do you not know, that they who run in a racecourse, do all indeed run, but one receives the prize? So run, that you may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway. 1 Corinthians 9:24-27 This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial.”–Irenaeus Against Heresies Book 4 chapter 37

And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: “I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God”–Irenaeus Against Heresies Book chapter

Clement of Alexandria:

“Knowing this, make your soul strong even in face of diseases; be of good courage, like a man in the arena, bravest to submit to his toils with strength unmoved. Be not utterly crushed in soul by grief, whether disease lies heavily upon you, or any other hardship befalls, but nobly confront toils with your understanding, even in the midst of your struggles rendering thanks to God; since His thoughts are wiser than men’s, and such as it is not easy nor possible for men to find out.”–Clement of Alexandria: To the Newly Baptized

“Why do we delay? Why do we not shun the punishment? Why do we not receive the free gift? Why, in fine, do we not choose the better part, God instead of the evil one, and prefer wisdom to idolatry, and take life in exchange for death? Behold, He says, I have set before your face death and life. The Lord tries you, that you may choose life“- Clement of Alexandria, An Exhortation to the Heathen, Chapter 10

“ He is even said to have wrestled with him. “Jacob was left alone,” it says, “and a man wrestled with him”—that is, the teacher—“until morning.” This was the man who led and carried him, who trained and anointed the athlete Jacob to resist evil. That the Word was both Jacob’s anointer and teacher of all humanity is shown when it says, “He asked him and said, ‘Tell me your name.’ And he replied, ‘Why do you ask my name?’” For he was keeping the new name hidden for the young people, and at that time the Lord God was still unnamed, not yet having become a man. But then “Jacob called the name of that place ‘Face of God,’ for,” he said, “I saw God face to face, and my life was saved.” The face of God is the Word, by whom God is revealed and made known. And that’s when Jacob was renamed “Israel,” when he saw the Lord God. This is the God, the Word, the teacher, the one who later told him again, “Do not be afraid to go down to Egypt.” Look how the teacher follows the righteous man, how he also anoints the one training for struggle, teaching him how to trip his opponent. This same one also taught Moses how to lead:“ – Clement of Alexandria, Instructor of children, (Paedagogus),Book 1 Chapter 7

“Just as a general carefully leads his troops into battle and prepares them for victory, and as a pilot steers his ship to save the passengers, so also the tutor leads the children toward a life of salvation, acting as a guardian for us. And in general, whatever we might reasonably ask from God to happen to us will come to those who listen to the tutor. In the same way a ship’s pilot doesn’t always give in to the winds, but sometimes sails directly against storms, so also the tutor does not give in to the winds of this world that try to overpower the soul. He never allows the child, like a ship, to be thrown onto a wild and immoral lifestyle. Instead, being carried only by the spirit of truth, he holds tightly and strongly to the child’s rudder—by that I mean the child’s ears—until the child is safely anchored in the harbor of heaven. For what is called “tradition” among men will soon pass away, but divine guidance is a possession that remains forever. “- Clement of Alexandria, Instructor of children, (Paedagogus),Book 1 Chapter 10

“And the Lord clearly explains Himself, using symbols to describe His many kinds of healing. He says, “I am the true vine, and my Father is the gardener.” Then He adds, “Every branch in Me that does not bear fruit, He cuts off; and every branch that bears fruit, He prunes, so it can bear more.” A vine that is never pruned becomes wild—and so does a human being. The Word, like a blade, prunes away wild and arrogant growths so that the person can bear fruit, not just chase after desires. His rebukes aim at saving people, as the Word adjusts His tone like a musician according to each person’s needs—sometimes tightening, sometimes relaxing. This is why Moses said, “Be brave—God has come to test you, so that His fear may stay with you and keep you from sinning.” And even Plato wisely said, “Everyone who is punished actually experiences something good, because punishment helps make the soul better.” And if, as Plato says, those corrected through justice receive something good, then justice itself must be good. “ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 1 Chapter 8

“Now that these things have already been explained, the next step is that our teacher Jesus should show us the true way of life and train the person who is in Christ. His character is not too frightening, nor is it totally weak because of kindness. He gives commands and also teaches us how to carry them out. It seems to me that he formed man from clay, then gave him new birth through water, helped him grow by the Spirit, and trained him through speech—guiding him by holy commandments toward being adopted as a son and being saved—so that he might transform the earthly man into a holy and heavenly one. In this way he fulfills that divine statement: “Let us make man in our image and likeness.” – Clement of Alexandria, Instructor of children, (Paedagogus), Book 1 Chapter 12

“ He also prepares us to live a simple life, without excess, and to travel light and well on the road to eternal life. He teaches each of us to be our own steward. “Do not worry about tomorrow,” he says, teaching that the one who belongs to Christ should be self-sufficient, serve himself, and live each day without clinging to it. For we are not being trained for war but for peace. War needs heavy preparation and great supplies; but peace and love—those simple, calm sisters—do not need weapons or wasteful supplies. Their food is the Word itself—the Word who has inherited the guiding and teaching power. From him we learn to be modest, unboastful, completely free, kind, and lovers of beauty, all in one. We become like God by sharing in his virtue in a familiar way. So work hard, and don’t give up. You will become someone greater than you expect, greater than you could imagine. Just like there is one kind of training for philosophers, another for speakers, and another for wrestlers, there is also a noble character that fits the one who chooses beauty—shaped by the training of Christ. Those who have been disciplined in this way shine in their actions, their walking, sitting, eating, sleeping, their whole lifestyle and education. This kind of training from the Word is not excessive but well-balanced.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 1 Chapter 12

“ Oh, the blessed results of good instruction! Let us fill the Church’s noble presence and run like children to our good mother. Even if we only become listeners of the Word, let us still glorify the blessed plan of salvation through which man is trained and sanctified as a child of God, living as a citizen of heaven while on earth. And in heaven he receives as Father the One he learns of on earth. The Word does everything—He teaches and trains. A horse is led by a bridle, an ox by a yoke, a wild animal is caught with a snare, but a person is reshaped by the Word. By this Word, wild beasts are tamed, fish are lured, and birds are caught. This Word is truly the one who crafts a bridle for horses, a yoke for oxen, a snare for beasts, a hook for fish, a trap for birds. He governs, farms, rules, and serves—He creates everything. He formed the earth, and the sky, and the sea, and the stars that crown the heavens.“ – Clement of Alexandria, Instructor of children, (Paedagogus), Book 3 Chapter 12

“Training himself, then, in scientific speculation, he proceeds to exercise himself in larger generalizations and grander propositions; knowing right well that “He that teacheth man knowledge,” according to the prophet, is the Lord, the Lord acting by man’s mouth. So also He assumed flesh. As is right, then, he never prefers the pleasant to the useful; not even if a beautiful woman were to entice him, when overtaken by circumstances, by wantonly urging him: since Joseph’s master’s wife was not able to seduce him from his stedfastness; but as she violently held his coat, divested himself of it,—becoming bare of sin, but clothed with seemliness of character. For if the eyes of the master—the Egyptian, I mean—saw not Joseph, yet those of the Almighty looked on. For we hear the voice, and see the bodily forms; but God scrutinizes the thing itself, from which the speaking and the looking proceed. Consequently, therefore, though disease, and accident, and what is most terrible of all, death, come upon the Gnostic, he remains inflexible in soul,—knowing that all such things are a necessity of creation, and that, also by the power of God, they become the medicine of salvation, benefiting by discipline those who are difficult to reform; allotted according to desert, by Providence, which is truly good. Using the creatures, then, when the Word prescribes, and to the extent it prescribes, in the exercise of thankfulness to the Creator, he becomes master of the enjoyment of them. He never cherishes resentment or harbours a grudge against any one, though deserving of hatred for his conduct.” – Clement of Alexandria The Stromata Book 7 Chapter 11

Striving, then, to attain to the summit of knowledge (gnosis); decorous in character; composed in mien; possessing all those advantages which belong to the true Gnostic; fixing his eye on fair models, on the many patriarchs who have lived rightly, and on very many prophets and angels reckoned without number, and above all, on the Lord, who taught and showed it to be possible for him to attain that highest life of all,—he therefore loves not all the good things of the world, which are within his grasp, that he may not remain on the ground, but the things hoped for, or rather already known, being hoped for so as to be apprehended. So then he undergoes toils, and trials, and afflictions, not as those among the philosophers who are endowed with manliness, in the hope of present troubles ceasing, and of sharing again in what is pleasant; but knowledge has inspired him with the firmest persuasion of receiving the hopes of the future. Wherefore he contemns not alone the pains of this world, but all its pleasures. They say, accordingly, that the blessed Peter, on seeing his wife led to death, rejoiced on account of her call and conveyance home, and called very encouragingly and comfortingly, addressing her by name, “Remember thou the Lord.” Such was the marriage of the blessed and their perfect disposition towards those dearest to them. Thus also the apostle says, “that he who marries should be as though he married not,” and deem his marriage free of inordinate affection, and inseparable from love to the Lord; to which the true husband exhorted his wife to cling on her departure out of this life to the Lord. Was not then faith in the hope after death conspicuous in the case of those who gave thanks to God even in the very extremities of their punishments? For firm, in my opinion, was the faith they possessed, which was followed by works of faith. – Clement of Alexandria The Stromata Book 7 Chapter 11

In all circumstances, then, is the soul of the Gnostic strong, in a condition of extreme health and strength, like the body of an athlete. For he is prudent in human affairs, in judging what ought to be done by the just man; having obtained the principles from God from above, and having acquired, in order to the divine resemblance, moderation in bodily pains and pleasures. And he struggles against fears boldly, trusting in God. Certainly, then, the gnostic soul, adorned with perfect virtue, is the earthly image of the divine power; its development being the joint result of nature, of training, of reason, all together. This beauty of the soul becomes a temple of the Holy Spirit, when it acquires a disposition in the whole of life corresponding to the Gospel. Such an one consequently withstands all fear of everything terrible, not only of death, but also poverty and disease, and ignominy, and things akin to these; being unconquered by pleasure, and lord over irrational desires. For he well knows what is and what is not to be done; being perfectly aware what things are really to be dreaded, and what not. Whence he bears intelligently what the Word intimates to him to be requisite and necessary; intelligently discriminating what is really safe (that is, good), from what appears so; and things to be dreaded from what seems so, such as death, disease, and poverty; which are rather so in opinion than in truth. This is the really good man, who is without passions; having, through the habit or disposition of the soul endued with virtue, transcended the whole life of passion. He has everything dependent on himself for the attainment of the end. For those accidents which are called terrible are not formidable to the good man, because they are not evil. And those which are really to be dreaded are foreign to the gnostic Christian, being diametrically opposed to what is good, because evil; and it is impossible for contraries to meet in the same person at the same time. He, then, who faultlessly acts the drama of life which God has given him to play, knows both what is to be done and what is to be endured. Is it not then from ignorance of what is and what is not to be dreaded that cowardice arises? Consequently the only man of courage is the Gnostic, who knows both present and future good things; along with these, knowing, as I have said, also the things which are in reality not to be dreaded. Because, knowing vice alone to be hateful, and destructive of what contributes to knowledge, protected by the armour of the Lord, he makes war against it. – Clement of Alexandria The Stromata Book 7 Chapter 11

No one, then, who is irrationally brave is a Gnostic; since one might call children brave, who, through ignorance of what is to be dreaded, undergo things that are frightful. So they touch fire even. And the wild beasts that rush close on the points of spears, having a brute courage, might be called valiant. And such people might perhaps call jugglers valiant, who tumble on swords with a certain dexterity, practising a mischievous art for sorry gain. But he who is truly brave, with the peril arising from the bad feeling of the multitude before his eyes, courageously awaits whatever comes. In this way he is distinguished from others that are called martyrs, inasmuch as some furnish occasions for themselves, and rush into the heart of dangers, I know not how (for it is right to use mild language); while they, in accordance with right reason, protect themselves; then, on God really calling them, promptly surrender themselves, and confirm the call, from being conscious of no precipitancy, and present the man to be proved in the exercise of true rational fortitude. Neither, then, enduring lesser dangers from fear of greater, like other people, nor dreading censure at the hands of their equals, and those of like sentiments, do they continue in the confession of their calling; but from love to God they willingly obey the call, with no other aim in view than pleasing God, and not for the sake of the reward of their toils. For some suffer from love of glory, and others from fear of some other sharper punishment, and others for the sake of pleasures and delights after death, being children in faith; blessed indeed, but not yet become men in love to God, as the Gnostic is. For there are, as in the gymnastic contests, so also in the Church, crowns for men and for children. – Clement of Alexandria The Stromata Book 7 Chapter 11

And to those who are worthy, things which are really good are given, even without their asking. Whenever, then, one is righteous, not from necessity or out of fear or hope, but from free choice, this is called the royal road, which the royal race travel. But the byways are slippery and precipitous. If, then, one take away fear and honour, I do not know if the illustrious among the philosophers, who use such freedom of speech, will any longer endure afflictions. Now lusts and other sins are called “briars and thorns.” Accordingly the Gnostic labours in the Lord’s vineyard, planting, pruning, watering; being the divine husbandman of what is planted in faith. Those, then, who have not done evil, think it right to receive the wages of ease. But he who has done good out of free choice, demands the recompense as a good workman. He certainly shall receive double wages—both for what he has not done, and for what good he has done. Such a Gnostic is tempted by no one except with God’s permission, and that for the benefit of those who are with him; and he strengthens them for faith, encouraging them by manly endurance. And assuredly it was for this end, for the establishment and confirmation of the Churches, that the blessed apostles were brought into trial and to martyrdom. The Gnostic, then, hearing a voice ringing in his ear, which says, “Whom I shall strike, do thou pity,” beseeches that those who hate him may repent. For the punishment of malefactors, to be consummated in the highways, is for children to behold; for there is no possibility of the Gnostic, who has from choice trained himself to be excellent and good, ever being instructed or delighted with such spectacles. And so, having become incapable of being softened by pleasures, and never falling into sins, he is not corrected by the examples of other men’s sufferings. And far from being pleased with earthly pleasures and spectacles is he who has shown a noble contempt for the prospects held out in this world, although they are divine. – Clement of Alexandria The Stromata Book 7 Chapter 12

This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by “removing the mountains” of his neighbours, and putting away the irregularities of their soul. Although each of us is his own vineyard and labourer. He, too, while doing the most excellent things, wishes to elude the notice of men, persuading the Lord along with himself that he is living in accordance with the commandments, preferring these things from believing them to exist.“For where any one’s mind is, there also is his treasure.” He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother. He considers, accordingly, the other’s pain his own grief; and if, by contributing from his own indigence in order to do good, he suffer any hardship, he does not fret at this, but augments his beneficence still more. For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise “not from men, but from God,” by the performance of what the Lord has taught. He, attracted by his own hope, tastes not the good things that are in the world, entertaining a noble contempt for all things here; pitying those that are chastised after death, who through punishment unwillingly make confession; having a clear conscience with reference to his departure, and being always ready, as “a stranger and pilgrim,”. – Clement of Alexandria The Stromata Book 7 Chapter 12

He, all day and night, speaking and doing the Lord’s commands, rejoices exceedingly, not only on rising in the morning and at noon, but also when walking about, when asleep, when dressing and undressing; and he teaches his son, if he has a son. He is inseparable from the commandment and from hope, and is ever giving thanks to God, like the living creatures figuratively spoken of by Esaias, and submissive in every trial, he says, “The LORD gave, and the LORD hath taken away.” For such also was Job; who after the spoiling of his effects, along with the health of his body, resigned all through love to the Lord. For “he was,” it is said, “just, holy, and kept apart from all wickedness.” Now the word “holy” points out all duties toward God, and the entire course of life. Knowing which, he was a Gnostic. For we must neither cling too much to such things, even if they are good, seeing they are human, nor on the other hand detest them, if they are bad; but we must be above both [good and bad], trampling the latter under foot, and passing on the former to those who need them. – Clement of Alexandria The Stromata Book 7 Chapter 12

And in the case of his brethren in want, the Gnostic will not ask himself for abundance of wealth to bestow, but will pray that the supply of what they need may be furnished to them. For so the Gnostic gives his prayer to those who are in need, and by his prayer they are supplied, without his knowledge, and without vanity. Penury and disease, and such trials, are often sent for admonition, for the correction of the past, and for care for the future. Such an one prays for relief from them, in virtue of possessing the prerogative of knowledge, not out of vainglory; but from the very fact of his being a Gnostic, he works beneficence, having become the instrument of the goodness of God. – Clement of Alexandria The Stromata Book 7 Chapter 13

“Rejoice,” it is said, “that ye are partakers in the sufferings of Christ:” that is, if ye are righteous, ye suffer for righteousness’ sake, as Christ suffered for righteousness. “Happy are ye, for the Spirit of God, who is the Spirit of His glory and virtue, resteth on you.” This possessive “His” signifies also an an angelic spirit: inasmuch as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. “The Spirit of God on us,” may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul. “Since,” it is said, “it is time for judgment beginning at the house of God.” For judgment will overtake these in the appointed persecutions. “But the God of all grace,” he says. “Of all grace,” he says, because He is good, and the giver of all good things. – Clement of Alexandria Fragment 1

Tertullian:

Actually, that spirit endowed with the nature of devils and angels, our enemy because of its separation from God, jealous of us because of the grace God gives us, wars against us, using as its battleground your minds which have been attuned to him by his secret insinuations and suborned to all the perverse judgment and wicked cruelty of which we spoke at the beginning. Though the whole force of demons and similar spirits may be brought forward against us, yet, like base servants, they sometimes mingle obstinacy with fear and they burn with the desire to injure those whom at another time they dread. Fear, too, inspires hatred. Besides, those evil spirits, in the desperate condition resulting from their past condemnation, consider it a comfort, provided at times by the delay of their punishment, to derive enjoyment from their spitefulness. Yet, when apprehended, they are subdued and sink down to their proper condition, and at close quarters they bow in petition at the feet of those whom from a distance they attack. And so, like slaves rebelling against their enforced labor, whether in prison or in the mines, they break out from this kind of penal servitude against us, in whose power they actually are-though they know well that they are unequal to us and that for this very outbreak against us they are more thoroughly damned. But we, against our will, resist them, as ones who are a match for them. We fight back, persevering in that which they attack. And our triumph over them is never more brilliant than when, for our firm adherence to the faith, we are condemned. (Tertullian The Apology Chapter 27)

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being approved. 1 Corinthians 11:19 Groundless, therefore, and inconsiderate is the offense of the many who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offense have been) if they had not existed.–Tertullian Prescription Against Heretics chapter 1

“And they, says the apostle, that they may obtain a corruptible crown. 1 Corinthians 9:25 We, with the crown eternal in our eye, look upon the prison as our training-ground, that at the goal of final judgment we may be brought forth well disciplined by many a trial; since virtue is built up by hardships, as by voluptuous indulgence it is overthrown.”-Tertullian To the Martyrs chapter 3

“But against those who belong to the household of God he may not do ought as by any right of his own, because the cases marked out in Scripture show when — that is, for what reasons — he may touch them. For either, with a view to their being approved, the power of trial is granted to him, challenged or challenging, as in the instances already referred to, or, to secure an opposite result, the sinner is handed over to him, as though he were an executioner to whom belonged the inflicting of punishment, as in the case of Saul. And the Spirit of the Lord, says Scripture, departed from Saul, and an evil spirit from the Lord troubled and stifled him; or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any right of his own.”–On Flight in Persecution / De Fuga in Persecutione Tertullian chapter 2

“With respect to this, let me in the meantime say, that nothing happens without God’s will; on the ground that persecution is especially worthy of God, and, so to speak, requisite, for the approving, to wit, or if you will, the rejection of His professing servants. For what is the issue of persecution, what other result comes of it, but the approving and rejecting of faith, in regard to which the Lord will certainly sift His people? Persecution, by means of which one is declared either approved or rejected, is just the judgment of the Lord. But the judging properly belongs to God alone. This is that fan which even now cleanses the Lord’s threshing-floor — the Church, I mean — winnowing the mixed heap of believers, and separating the grain of the martyrs from the chaff of the deniers; and this is also the ladder of which Jacob dreams, on which are seen, some mounting up to higher places, and others going down to lower. So, too, persecution may be viewed as a contest. By whom is the conflict proclaimed, but by Him by whom the crown and the rewards are offered? You find in the Revelation its edict, setting forth the rewards by which He incites to victory — those, above all, whose is the distinction of conquering in persecution, in very deed contending in their victorious struggle not against flesh and blood, but against spirits of wickedness. So, too, you will see that the adjudging of the contest belongs to the same glorious One, as umpire, who calls us to the prize. The one great thing in persecution is the promotion of the glory of God, as He tries and casts away, lays on and takes off. But what concerns the glory of God will surely come to pass by His will. And when is trust in God more strong, than when there is a greater fear of Him, and when persecution breaks out? The Church is awe-struck. Then is faith both more zealous in preparation, and better disciplined in fasts, and meetings, and prayers, and lowliness, in brotherly-kindness and love, in holiness and temperance. There is no room, in fact, for ought but fear and hope. So even by this very thing we have it clearly proved that persecution, improving as it does the servants of God, cannot be imputed to the devil.”- Flight in Persecution / De Fuga in Persecutione Tertullian chapter 1

The pugilist himself does not complain of feeling pain, for he wishes it; the crown closes the wounds, the palm hides the blood: he is excited more by victory than by injury. Will you count this man hurt whom you see happy? But not even the vanquished himself will reproach the superintendent of the contest for his misfortune. Shall it be unbecoming in God to bring forth kinds of skill and rules of His own into public view, into this open ground of the world, to be seen by men, and angels, and all powers?— to test flesh and spirit as to steadfastness and endurance?— to give to this one the palm, to this one distinction, to that one the privilege of citizenship, to that one pay?— to reject some also, and after punishing to remove them with disgrace? You dictate to God, forsooth, the times, or the ways, or the places in which to institute a trial concerning His own troop (of competitors) as if it were not proper for the Judge to pronounce the preliminary decision also.- Tertullian Scorpiace chapter 6

“You have the case of Job, whom the devil, unless he had received authority from God, could not have visited with trial, not even, in fact, in his property, unless the Lord had said, Behold, all that he has I put at your disposal; but do not stretch out your hand against himself. In short, he would not even have stretched it out, unless afterwards, at his request, the Lord had granted him this permission also, saying, Behold, I deliver him to you; only preserve his life. So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, Behold, Satan asked that he might sift you as grain; but I have prayed for you that your faith fail not; that is, that the devil should not have power granted him sufficient to endanger his faith. Whence it is manifest that both things belong to God, the shaking of faith as well as the shielding of it, when both are sought from Him — the shaking by the devil, the shielding by the Son. And certainly, when the Son of God has faith’s protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power! But in the prayer prescribed to us, when we say to our Father, Lead us not into temptation (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it. For this is what follows, But deliver us from the wicked one, that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil’s legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God. I may say that the bristles of the swine, too, were then counted by God, not to speak of the hairs of holy men. The devil, it must be owned, seems indeed to have power — in this case really his own — over those who do not belong to God, the nations being once for all counted by God as a drop of the bucket, and as the dust of the threshing-floor, and as the spittle of the mouth, and so thrown open to the devil as, in a sense, a free possession. But against those who belong to the household of God he may not do ought as by any right of his own, because the cases marked out in Scripture show when — that is, for what reasons — he may touch them. For either, with a view to their being approved, the power of trial is granted to him, challenged or challenging, as in the instances already referred to, or, to secure an opposite result, the sinner is handed over to him, as though he were an executioner to whom belonged the inflicting of punishment, as in the case of Saul. And the Spirit of the Lord, says Scripture, departed from Saul, and an evil spirit from the Lord troubled and stifled him; or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any right of his own.”- On Flight in Persecution / De Fuga in Persecutione Tertullian chapter 2

Mark Minucius Felix:

Octavius: ‘The bodily weaknesses inherent in our human nature which we feel and suffer are not a punishment but a warfare. Fortitude is strengthened by infirmities and misfortune is frequently a training school for virtue; finally, both mental and physical powers become torpid without laborious exercise. Even all your heroes, whom you commend as models, gained their renown and fame through the hardships they endured. Thus, God is neither unable to come to our aid nor does He neglect us, since He is the ruler of all and the lover of His own. But, in adversities He tests and tries every one of us, in situations fraught with peril He weighs each man’s character, until man’s fatal hour He puts his will to the proof, never fearing lest something might escape Him. Thus, as gold is tested by fire, we are tried by tribulations. – The Octavius of Minucius Felix, Chapter 36

“How beautiful is the spectacle to God when a Christian does battle with pain; when he is drawn up against threats, and punishments, and tortures; when, mocking the noise of death, he treads under foot the horror of the executioner; when he raises up his liberty against kings and princes, and yields to God alone, whose he is; when, triumphant and victorious, he tramples upon the very man who has pronounced sentence against him! For he has conquered who has obtained that for which he contends. What soldier would not provoke peril with greater boldness under the eyes of his general? For no one receives a reward before his trial, and yet the general does not give what he has not: he cannot preserve life, but he can make the warfare glorious. But God’s soldier is neither forsaken in suffering, nor is brought to an end by death. Thus the Christian may seem to be miserable; he cannot be really found to be so. You yourselves extol unfortunate men to the skies; Mucius Scævola, for instance, who, when he had failed in his attempt against the king, would have perished among the enemies unless he had sacrificed his right hand. And how many of our people have borne that not their right hand only, but their whole body, should be burned — burned up without any cries of pain, especially when they had it in their power to be sent away! Do I compare men with Mucius or Aquilius, or with Regulus? Yet boys and young women among us treat with contempt crosses and tortures, wild beasts, and all the bugbears of punishments, with the inspired patience of suffering. And do you not perceive, O wretched men, that there is nobody who either is willing without reason to undergo punishment, or is able without God to bear tortures? Unless, perhaps, the fact has deceived you, that those who know not God abound in riches, flourish in honours, and excel in power. Miserable men! In this respect they are lifted up the higher, that they may fall down lower. For these are fattened as victims for punishment, as sacrifices they are crowned for the slaughter.” – The Octavius of Minucius Felix, chapter 37

Origen of Alexandria:

“The above condition is expressed in the words “If you withdraw your bonds and protests and murmuring utterance,” for he that is content with what comes to pass becomes free from every bond, and does not protest against God for ordaining what He wills for our discipline, and does not even in the secrecy of his thoughts murmur inaudibly; for they who murmur thus, not daring to abuse Providence roundly for what occurs with voice and soul but desiring as it were to escape the observation even of the Lord of All in their discontent, are like bad domestics who rail, but not openly, against their masters’ orders.” -Origen on prayer chapter 6

“And what need is there for me to recount the crimes done in pride by the reputed noble, and the fawning submission of the so-called low born towards the reputed noble by reason of their ignorance, a submission which separates from God men who are devoid of genuine friendliness but feign that fairest of human possessions—love. The whole life of man on earth is therefore a trial, as has already been said. Let us for that reason pray for deliverance from trial not through being exempt from it—that is an utter impossibility for beings on earth—but through not succumbing under it.”–[Origen on prayer chapter 19]

“More than human temptation has not possessed you, and God is to be trusted not to let you be tempted beyond your power but to make the temptation be accompanied by the outlet of power to endure it. Whether our wrestling is with the flesh that lusts or wars against the spirit, or with the soul of all flesh—in other words the ruling faculty, called the heart, of the body in which it resides—as is the wrestling of those who are tempted with human temptations, or, as advanced and maturer athletes, who no longer wrestle with blood and flesh nor are reviewed in the human temptations which they have already trampled down, our struggles are with the principalities and authorities and world-rulers of His darkness and the Spiritual forces of evil, we have no release from temptation.“- [Origen on prayer chapter 19]

In these words, “after many days he will return home,” Paul (who in the spirit perceived the plan of the divine economy) refers to the last enemy which is to be destroyed, that is, death. That enemy is the man of wickedness that Solomon will describe as one who took in his hand “a bag of money,” that is, humanity. When [humanity] sins again and again, it allows itself to disregard the fear of God. It [only] becomes distressed when the human race is brought to the point of trials. Otherwise, if it never envisioned any fear of God at all, it would have perished in an instant. – Origen of Alexandria EXPOSITION ON PROVERBS, FRAGMENT 7:20

“For it became God, who knows how to turn to proper account even those who in their wickedness have apostatized from Him, to place wickedness of this sort in some part of the universe, and to appoint a training-school of virtue, wherein those must exercise themselves who would desire to recover in a lawful manner the possession (which they had lost); in order that being tested, like gold in the fire, by the wickedness of these, and having exerted themselves to the utmost to prevent anything base injuring their rational nature, they may appear deserving of an ascent to divine things, and may be elevated by the Word to the blessedness which is above all things, and so to speak, to the very summit of goodness.” – Origen Against Celsus, Book 6, Ch.44

Eusebius of Caesarea:

“After these things were thus done, God, the great and celestial defender of the Christians, having revealed in the events which have been described his anger and indignation at all men for the great evils which they had brought upon us, restored to us the bright and gracious sunlight of his providence in our behalf; so that in the deepest darkness a light of peace shone most wonderfully upon us from him, and made it manifest to all that God himself has always been the ruler of our affairs. From time to time indeed he chastens his people and corrects them by his visitations, but again after sufficient chastisement he shows mercy and favor to those who hope in him.”– Church History by Eusebius, book 9 chapter 8

Macarius of Egypt:

“This happens to them either through ignorance, not knowing how little grace has been truly imparted to them, or through a vain desire for glory, not bearing to admit the workings of evil within them. They now proclaim themselves perfect. But it is necessary for a person to both act and speak what is just; to confess the grace they have received and not to conceal the operation of sin within themselves. Such a person lies, saying they have a pure heart, for things are not as they seem. As if upon the arrival of the first grace, a person is immediately made wholly pure: in fact, they are delivered to enemies and exposed to their temptations for testing and discipline, just as Job was tested. For evil cooperates with good with an ill intention. A Christian, however, should say, while humbling himself, ‘I have five ounces of sin, and I am filled with iniquity,’ and, for example, one who has twenty ounces of grace should say, ‘I barely have a small measure of goodness.’ But if, for the sake of vain glory, he is ashamed to say this, let him at least speak what is just, admitting both the work of grace within him and the operation of sin on the other side.” – Macarius of Egypt On the Guarding of the Heart

Didymus the Blind:

“Then the Lord said to the devil: Behold, all that he has is in your hand; only do not lay a hand on himself.” These words prove that no one falls into trials [or tribulations] without God’s permission. For God says: “Behold, all that he has I have given into your hand.” Yet to show that even this permission is given in limited measure, He adds: “Only do not touch him himself.” Therefore tribulations do not come by fate or by chance, but by God’s permission—so that, as was said at the beginning, Job’s virtue might be revealed, and sometimes also for other purposes, of which mention will be made later. — Didymus the Blind, Commentary on Job 1:12

Basil of Caesarea:

“Accept discipline, not silver,” so that at a time of calamity or physical illness or domestic trouble, you would think nothing at all perverse of God, but accept the blows meted out by him with great patience as though you were being castigated for your sins. Thus, conscious of being disciplined, say, “I will bear the wrath of the Lord because I have sinned against him.” – Basil of Caesarea HOMILY ON THE BEGINNING OF PROVERBS 5

Jerome:

Time and again, we have averred that Christians always suffer persecution. This world is in the power of the evil one. Our adversary, the devil, rules in the world, and do we think that we shall escape persecution? Besides, what is there that is not a source of persecution to the Christian? Everything that is of the world holds endless torment for him. Is it any wonder that others persecute us if we have determined to serve Christ? Even our parents do. Everyone who does not share our beliefs, harasses and hates us. Should we be surprised if we are the object of universal malevolence? Our own body constantly afflicts us. Even if I eat ever so little, but my miserable body becomes robust, its very vigor cruelly tempts my soul. Wherever I turn, there is persecution. If I look at a woman, my eye tortures me; it craves for the destruction of my soul. If I look at riches, at gold, at silver, at possessions, whatever I see and covet, that is an attack on my soul. – Jerome, Homily 96 (On the persecution of Christians)

Let us not imagine that the shedding of blood is the only form of martyrdom; there is martyrdom in everything. Passion persecutes youth; passion wants to pour out the blood of the soul. When your soul is in peril, gathering, as it were, all its forces for the contest, then, Jesus stands at the right side of the Father and fights for His young warrior. Be assured, moreover, if there is martyrdom in time of peace, there is also betrayal. Let no one say, there is no martyrdom. There is martyrdom and there is betrayal. If I, who today seem to be a monk, should abandon my state of life, I have rejected Christ. If in times of peace, I deny Him, what would I do in time of trial? I am not being tortured nor set on fire, yet I deny Christ. If I were being stretched on the rack, were burning at the stake, what would I do? The traitor under persecution is pardonable; his stripes plead in his behalf. What is his plea? I wanted to fight; my flesh failed me in the death struggle; it was not my soul that yielded, but my body; my mind intended one thing; my body was forced to utter another. Yet, he really has no excuse, for there is no force that ought to overthrow the love of Christ. What does Christ say to you? You were burning in flames; you were suspended on the wooden rack; you were tortured for Me; and do you say, ‘I was not able to endure the torments’? How, then, did Peter endure? Paul? The rest of the martyrs? They had bodies just as you have. O Monk, you who shirk fasting, do you think you would not shun fire? – Jerome, Homily 96 (On the persecution of Christians)

John Chrysostom:

Wherefore also He said, “He that endures to the end, the same shall be saved.” That is, because the more part are wont at the beginning indeed to be vehement, but afterwards to faint, therefore says He, “I require the end.” For what is the use of seeds, flourishing indeed at first, but a little after fading away? Therefore it is continued patience that He requires of them. I mean, lest any say, He wrought the whole Himself, and it was no wonder that they should prove such, suffering as they did nothing intolerable; therefore He says unto them, “There is need also of patience on your part. For though I should rescue you from the first dangers, I am reserving you for others more grievous, and after these again others will succeed; and you shall not cease to have snares laid for you, so long as you have breath.” For this He intimated in saying, “But he that endures to the end, the same shall be saved.” — John Chrysostom, Homily 33 on Matthew

Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment.” Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongs to endure these things; since Lazarus also was one of the friends of Christ, and was sick. — John Chrysostom, Homily 62 on John

For the actual deliverance of the man to such a malady, and the protracted duration of his infirmity is a sign of the greatest care for his welfare. For as a gold refiner having cast a piece of gold into the furnace suffers it to be proved by the fire until such time as he sees it has become purer: even so God permits the souls of men to be tested by troubles until they become pure and transparent and have reaped much profit from this process of sifting: wherefore this is the greatest species of benefit. – John Chrysostom, Homily on the Paralytic Let Down Through the Roof, Chapter 1

“Let us not then be disturbed, neither dismayed, when trials befall us. For if the gold refiner sees how long he ought to leave the piece of gold in the furnace, and when he ought to draw it out, and does not allow it to remain in the fire until it is destroyed and burnt up: much more does God understand this, and when He sees that we have become more pure, He releases us from our trials so that we may not be overthrown and cast down by the multiplication of our evils. Let us then not be repining, or faint-hearted, when some unexpected thing befalls us; but let us suffer Him who knows these things accurately, to prove our hearts by fire as long as He pleases: for He does this for a useful purpose and with a view to the profit of those who are tried.” – John Chrysostom, Homily on the Paralytic Let Down Through the Roof, Chapter 2

“On this account a certain wise man admonishes us saying My Son, if you come to serve the Lord prepare your soul for temptation, set your heart aright and constantly endure and make not haste in time of trouble; Sirach 1:1-2 yield to Him he says, in all things, for He knows exactly when it is right to pluck us out of the furnace of evil. We ought therefore everywhere to yield to Him and always to give thanks, and to bear all things contentedly, whether He bestows benefits or chastisement upon us, for this also is a species of benefit. For the physician, not only when he bathes and nourishes the patient and conducts him into pleasant gardens, but also when he uses cautery and the knife, is a physician all the same: and a father not only when he caresses his son, but also when he expels him from his house, and when he chides and scourges him, is a father all the same, no less than when he praises him. Knowing therefore that God is more tenderly loving than all physicians, do not enquire too curiously concerning His treatment nor demand an account of it from Him, but whether He is pleased to let us go free or whether He punishes, let us offer ourselves for either alike; for He seeks by means of each to lead us back to health, and to communion with Himself, and He knows our several needs, and what is expedient for each one, and how and in what manner we ought to be saved, and along that path He leads us. Let us then follow wherever He bids us, and let us not too carefully consider whether He commands us to go by a smooth and easy path, or by a difficult and rugged one: as in the case of this paralytic. It was one species of benefit indeed that his soul should be purged by the long duration of his suffering, being delivered to the fiery trial of affliction as to a kind of furnace; but it was another benefit no less than this that God was present with him in the midst of the trials, and afforded him great consolation. He it was who strengthened him, and upheld him, and stretched forth a hand to him, and suffered him not to fall. But when you hear that it was God Himself do not deprive the paralytic of his meed of praise, neither him nor any other man who is tried and yet steadfastly endures. For even if we be infinitely wise, even if we are mightier and stronger than all men, yet in the absence of His grace we shall not be able to withstand even the most ordinary temptation. And why do I speak of such insignificant and abject beings as we are? For even if one were a Paul, or a Peter, or a James, or a John, yet if he should be deprived of the divine help he would easily be put to shame, overthrown, and laid prostrate. And on behalf of these I will read you the words of Christ Himself: for He says to Peter Behold Satan has asked to have you that he may sift you as wheat, but I have prayed for you that your faith fail not. Luke 22:31-32 What is the meaning of sift? To turn and twist, and shake and stir and shatter, and worry, which is what takes place in the case of things which are winnowed: but I he says have restrained him, knowing that you are not able to endure the trial, for the expression that your faith fail not is the utterance of one who signifies that if he had permitted it his faith would have failed. Now if Peter who was such a fervent lover of Christ and exposed his life for Him countless times and sprang into the foremost rank in the Apostolic band, and was pronounced blessed by his Master, and called Peter on this account because he kept a firm and inflexible hold of the faith, would have been carried away and fallen from profession if Christ had permitted the devil to try him as much as he desired, what other man will be able to stand, apart from His help? Therefore also Paul says But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make the way of escape that you may be able to bear it. 1 Corinthians 10:13 For not only does He say that He does not suffer a trial to be inflicted beyond our strength, but even in that which is proportioned to our strength He is present carrying us through it, and bracing us up, if only we ourselves first of all contribute the means which are at our disposal, such as zeal, hope in Him, thanksgiving, endurance, patience. For not only in the dangers which are beyond our strength, but in those which are proportioned to it, we need the divine assistance, if we are to make a brave stand; for elsewhere also it is said even as the sufferings of Christ abound to us, even so our comfort also abounds through Christ, that we may be able to comfort those who are in any trouble, by the comfort wherewith we ourselves are comforted of God. So then he who comforted this man is the same who permitted the trial to be inflicted upon him. And now observe after the cure what tenderness He displays. For He did not leave him and depart, but having found him in the temple he says behold! You are made whole; sin no more lest some worse thing happen unto you. John 5:14 For had He permitted the punishment because He hated him He would not have released him, He would not have provided for his future safety: but the expression lest some worse thing happen unto you is the utterance of one who would check coming evils beforehand. He put an end to the disease, but did not put an end to the struggle: He expelled the infirmity but did not expel the dread of it, so that the benefit which had been wrought might remain unmoved. This is the part of a tender-hearted physician, not only to put an end to present pains, but to provide for future security, which also Christ did, bracing up his soul by the recollection of past events. For seeing that when the things which distress us have departed, the recollection of them oftentimes departs with them, He wishing it to abide continually, says sin no more lest some worse thing happen unto you.” – John Chrysostom, Homily on the Paralytic Let Down Through the Roof, Chapter 2

Not a little did the devil yesterday disturb our city; but God also has not a little comforted us again; so that each one of us may seasonably take up that prophetic saying, In the multitude of the sorrows that I had in my heart, your comforts have refreshed my soul. And not only in consoling, but even in permitting us to be troubled, God has manifested His tender care towards us. For today I shall repeat what I have never ceased to say, that not only our deliverance from evils, but also the permission of them arises from the benevolence of God. For when He sees us falling away into listlessness, and starting off from communion with Him, and making no account of spiritual things, He leaves us for a while; that thus brought to soberness, we may return to Him the more earnestly. And what marvel is it, if He does this towards us, listless as we are; since even Paul declares that with regard to himself and his disciples, this was the cause of their trials? For inditing his second Epistle to the Corinthians, he speaks thus: We would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life; but we had the sentence of death in ourselves. 2 Corinthians 1:8-9 As though he would say, Dangers so great hung over us, that we gave up ourselves for lost; and no longer hoped that any favourable change would take place, but were altogether in expectation of death.For such is the sense of that clause, We had the sentence of death in ourselves. But nevertheless, after such a state of desperation, God dispelled the tempest, and removed the cloud, and snatched us from the very gates of death. And afterwards, for the purpose of showing that his being permitted to fall into this danger also was the result of much tender care for him, he mentions the advantage which resulted from the temptations, which was, that he might continually look to Him, and be neither high-minded, nor confident. Therefore having said this, We had the sentence of death in ourselves; 2 Corinthians 1:9 he adds also the reason; That we should not trust in ourselves, but in God which quickens the dead. For it is in the nature of trials to arouse us when we are dozing, or falling down, and to stir us up, and make us more religious. When, therefore, O beloved! You see a trial at one time extinguished, and at another time kindled again, be not cast down! Do not despond, but retain a favourable hope, reasoning thus with yourself, that God does not deliver us into the hands of our enemies either because He hates or abandons us, but because He is desirous to make us more in earnest, and more intimate with Himself. – John Chrysostom, Homily 14 on the Statues, chapter 1

But, (to return,) why does the Evangelist relate this history to us? Or rather, what does he desire to show us by saying,“Jesus loved Martha, and her sister, and Lazarus.” John 11:5 That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God. — John Chrysostom, Homily 62 on John

Let us not then be out of heart for the present evils; for if you have any sins remaining, they will disappear, and easily be burnt up by the tribulation; but if you possess virtue, you will become thereby more illustrious and distinguished; for if you are continually vigilant and sober, you will be superior to all injury. For it is not the nature of the trials, but the listlessness of those who are tried, that is apt to cause their overthrow. So that if you desire to rejoice, and to enjoy ease and pleasure, seek neither for pleasure nor ease, but seek for a soul full of patience, and one that is able to manifest fortitude; since if you have not this, not only will trial put you to shame, but repose will destroy and overthrow you yet more signally. For to prove that it is not the attack of evils, but the listlessness of the mind which subverts our salvation, hear what Christ says: Whosoever hears these sayings of mine, and does them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock. And again: Every one who hears these sayings of mine, and does them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it. Matthew 7:24-27 Do you perceive that it was not the attack of these trials that produced the overthrow, but the folly of the builders? For there was rain there, and there was rain here; there were floods there, and there were floods here; here the beating of winds, and there again the same. The one man built a house, and the other built a house. The building was the same; the trials were the same; but the end was not the same; because there was not the same foundation. For the folly of the builder, not the nature of the trials, caused the fall of the building; otherwise the house that was founded upon the rock should have fallen, whereas nothing of that kind befell it. But do not suppose that these things were spoken merely of a house; for the discourse relates to a soul, giving proof by its works that it hears the divine word, or rejects it. Thus Job built up his soul. The rain descended — for the fire fell from heaven and devoured all his flocks; the floods came — the frequent — the constant — the successive messengers of his calamities, telling him of the destruction of his herds — of his camels — of his children. The winds blew — the bitter words of his wife:— Curse God, she said, and die. Job 2:9 Yet the house fell not: the soul was not supplanted: the just man did not blaspheme; but even gave thanks thus, saying, The Lord gave and the Lord has taken away. As it pleased the Lord, so is it come to pass. Job 1:21 Do you see that not the nature of the trials, but the negligence of the indolent, is wont to cause the overthrow? Since tribulation makes the strong man stronger. Who says this? It is the man who lived in tribulation, the blessed Paul; he speaks thus: Tribulation works patience, and patience probation, and probation hope. Romans 5:3-4 And even as the violence of the wind, when it rushes upon strong trees, and sways them in all directions, does not root them up, but renders them still firmer and stronger by these attacks; so the soul that is holy, and lives in a religious state, is not supplanted by the inroads of trial and tribulation, but stimulated thereby to more patience; even as the blessed Job, whom they made more illustrious and honourable. – John Chrysostom, Homily 4 on the Statues, chapter 4

Now I hold this to be the foremost and greatest evidence of God’s care concerning you; for that you have not been overwhelmed by grief, nor driven out of your natural condition of mind when such great troubles suddenly concurred to afflict you was not due to any human assistance but to the almighty hand the understanding of which there is no measure, the wisdom which is past finding out, the Father of mercies and the God of all comfort.For He Himself it is said has smitten us, and He will heal us; He will strike, and He will dress the wound and make us whole. – John Chrysostom, The letter to the young widow, Ch.1

“At the present time then, a man is angry with us, a man of like passions, and of like soul, and we are afraid: but in the case of Job it was an evil and malignant demon who was angry; nay, he was not simply angry, but set in motion all sorts of machinations, and brought forward every stratagem; and yet even with all he could not conquer the fortitude of the just man. But here is a man, who is at one time angry, at another time is reconciled; and we are nevertheless dead with fear. On that occasion it was a devil that waged war, who is never reconciled to human nature, but has engaged in a war without treaty, and a battle without truce against our race; yet nevertheless, the just man laughed his darts to scorn. What apology then, or what pardon can be ours, if we cannot sustain a human trial; we who are taught such spiritual wisdom under grace; when this man before grace, and before the Old Testament, endured this most grievous war so nobly! These things, beloved, we should therefore always discourse of with one another; and by words of this kind encourage ourselves. For you are witnesses, and your conscience is a witness how much gain we have already received from this trial! The dissolute man has now become sober; the bold man meek; the slothful man active. They who never at any time saw a church, but constantly spent their time at the theatre, now remain in the church the whole day long. Tell me then, do you grieve on this account, that God has made you earnest through fear; that He has led you by tribulation to a sense of your own safety? But is your conscience pained? Yea, is your mind pierced every day as with a dart, expecting death, and the greatest wrath? Nevertheless, from thence too we shall gain a great advance toward virtue, if our piety is made more earnest by means of the distress. For God is able to free you from all these evils this day. But not until He sees that you are purified; not until He sees that a conversion has taken place, and a repentance firm and unshaken, will He entirely remove the tribulation. The goldsmith, until he perceives the gold well refined, will not draw it out from the furnace; and even so God will not take away this cloud before He has thoroughly amended us. For He Himself who has permitted this trial, knows the time for removing it. So it is also with one who plays the harp; he neither overstrains the string, lest he break it, nor relaxes it too much, lest he mar the consonance of its harmony. Thus does God act. He neither places our souls in a state of constant repose, nor of lengthened tribulation; making use of both these at His discretion; for he neither suffers us to enjoy continual repose, lest we should grow listless, nor on the other hand does he permit us to be in constant tribulation, lest we sink under it, and become desperate. – John Chrysostom, Homily 4 on the Statues, chapter 5

Vincent of Lerins

So also when the Arian poison had infected not an insignificant portion of the Church but almost the whole world, so that a sort of blindness had fallen upon almost all the bishops of the Latin tongue, circumvented partly by force partly by fraud, and was preventing them from seeing what was most expedient to be done in the midst of so much confusion, then whoever was a true lover and worshipper of Christ, preferring the ancient belief to the novel misbelief, escaped the pestilent infection. – Commonitory 4:10

Blessed Moses, then, writes thus in Deuteronomy: If there arise among you a prophet or a dreamer of dreams, that is, one holding office as a Doctor in the Church, who is believed by his disciples or auditors to teach by revelation: well — what follows? and gives you a sign or a wonder, and the sign or the wonder come to pass whereof he spoke,— he is pointing to some eminent doctor, whose learning is such that his followers believe him not only to know things human, but, moreover, to foreknow things superhuman, such as, their disciples commonly boast, were Valentinus, Donatus, Photinus, Apollinaris, and the rest of that sort! What next? And shall say to you, Let us go after other gods, whom you know not, and serve them. What are those other gods but strange errors which you know not, that is, new and such as were never heard of before? And let us serve them; that is, Let us believe them, follow them. What last? You shall not hearken to the words of that prophet or dreamer of dreams. And why, I pray you, does not God forbid to be taught what God forbids to be heard? For the Lord, your God, tries you, to know whether you love Him with all your heart and with all your soul. The reason is clearer than day why Divine Providence sometimes permits certain doctors of the Churches to preach new doctrines — That the Lord your God may try you; he says. And assuredly it is a great trial when one whom you believe to be a prophet, a disciple of prophets, a doctor and defender of the truth, whom you have folded to your breast with the utmost veneration and love, when such a one of a sudden secretly and furtively brings in noxious errors, which you can neither quickly detect, being held by the prestige of former authority, nor lightly think it right to condemn, being prevented by affection for your old master. – Commonitory 10:28

Gaudentius of Brescia:

If you are a sinner, recognize that it is for your correction that you have been afflicted, or at least for your purification. … If, rather, you are righteous (but do not presume to attribute this title to yourself), then you will understand that your sufferings happen so that you might receive glory from the trial. It is written, “As the furnace tests what it receives from the potter, so the temptation of trials tests the righteous” (Sirach 27:6). Thus the apostle also says, “Trials lead to patience, patience produces perseverance, and perseverance, hope. And hope does not deceive” (Romans 5:3–5). In this world, therefore, various pains are inflicted to test the righteous, to correct sinners, or to punish the impious. These blows bring death to some; to others, salvation. Precisely for this reason the following is written in the book of Psalms, with great acuity, “The death of sinners is miserable, and those who hate the righteous will be condemned” (Psalm 34:21 LXX). Here it considers miserable the death of those sinners who, desiring to remain in the wickedness of their sins, hate the righteous One who afflicts them. Of those who can be corrected, it says, “There are many lashes for sinners” (Psalm 32:10). Finally, of the saints it says, “Many are the trials of the righteous” (Psalm 34:19). It is not at all difficult, for anyone who has the Spirit, to discern these differences based on the fruit of each, as the Lord says, “By their fruits you will know them”. — Gaudentius of Brescia, To Benivolus 42–43

Ante-Nicene Christianity