|Other Ancient Sources|
Justin Martyr, (100-165 AD), The First Apology: Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that “he was introducing new divinities;” and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.
Augustine (354-430), Expositions on the Book of Psalms: "And before the Angels will I sing unto Thee." (Ps. 138:1) Not before men will I sing, but before the Angels. My song is my joy; but my joy in things below is before men, my joy in things above before the Angels. For the wicked knoweth not the joy of the just: “There is no joy, saith my God, to the wicked." (Isa. 48:22, 57:21) The wicked rejoiceth in his tavern, the martyr in his chain. In what did that holy Crispina rejoice, whose festival is kept to-day? She rejoiced when she was being seized, when she was being carried before the judge, when she was being put into prison, when she was being brought forth bound, when she was being lifted up on the scaffold, when she was being heard, when she was being condemned: in all these things she rejoiced; and the wretches thought her wretched, when she was rejoicing before the Angels.
Augustine (354-430), Our Lord's Sermon on the Mount: But the question may fairly be started, how with this sentence the statement of the apostle is to be reconciled, where he says, “No man speaking by the Spirit of God calleth Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost:” for neither can we say that any who have the Holy Spirit will not enter into the kingdom of heaven, if they persevere onwards to the end; nor can we affirm that those who say, “Lord, Lord,” and yet do not enter into the kingdom of heaven, have the Holy Spirit. How then does no one say “that Jesus is the Lord, but by the Holy Ghost,” unless it is because the apostle has used the word “say” here in a strict and proper sense, so that it implies the will and understanding of him who says? But the Lord has used the word which He employs in a general sense: “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven.” For he also who neither wishes nor understands what he says, seems to say it; but he properly says it, who gives expression to his will and mind by the sound of his voice: just as, a little before, what is called “joy” among the fruits of the Spirit is called so in a strict and proper sense, not in the way in which the same apostle elsewhere uses the expression, “Rejoiceth not in iniquity:” as if any one could rejoice in iniquity: for that transport of a mind making confused and boisterous demonstrations of joy is not joy; for this latter is possessed by the good alone. Hence those also seem to say it, who neither perceive with the understanding nor engage with the deliberate consent of the will in this which they utter, but utter it with the voice merely; and after this manner the Lord says, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven.” But truly and properly those parties say it whose utterance in speech really represents their will and intention; and it is in accordance with this signification that the apostle has said, “No one can say that Jesus is the Lord, but by the Holy Ghost.”
Augustine (354-430), Answer to the Letters of Petilian, the Donatist: How often must I tell you the same thing? If you do not prove these charges, they tell against no one in the world; and if you prove them, they have no bearing upon us; just as those things have no bearing upon you which are daily done by the furious deeds of the insane, by the luxury of the drunken, by the blindness of the suicides, by the tyranny of robbers. For who can fail to see that what I say is true? But now if charity were in you, it would rejoice in the truth. For how neatly it is said under covering of the sheep’s clothing, "Charity beareth all things, endureth all things!" but when you come to the test, the wolf’s teeth cannot be concealed. For when, in obedience to the words of Scripture, "forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace," charity would compel you, even if you knew of any evils within the Church, I do not say to consent to them, but yet to tolerate them if you could not prevent them, lest, on account of the wicked who are to be separated by the winnowing-fan at the last day, you should at the present time sever the bond of peace by breaking off from the society of good men, you, resisting her influence, and being cast out by the wind of levity, charge the wheat with being chaff, and declare that what you invent of the wicked holds good through the force of contagion even in the righteous. And when the Lord has said, "The field is the world, the harvest is the end of the world," though He said of the wheat and of the tares, "Let both grow together until the harvest," you endeavor by your words to bring about a belief that the wheat has perished throughout the main portion of the field, and only continued to exist in your little corner,—being desirous that Christ should be proved a liar, but you the man of truth. And you speak, indeed, against your own conscience; for no one who in any way looks truly at the gospel will venture in his heart to say that in all the many nations throughout which is heard the response of Amen, and among whom Alleluia is sung almost with one single voice, no Christians are to be found. And yet, that it may not appear that the party of Donatus, which does not communicate with the several nations of the world, is involved in error, if any angel from heaven, who could see the whole world, were to declare that outside your communion good and innocent men were nowhere to be found, there is little doubt that you would rejoice over the iniquity of the human race, and boast of having told the truth before you had received assurance of it. How then is there in you that charity which rejoices not in iniquity? But be not deceived. Throughout the field, that is, throughout the world, there will be found the wheat of the Lord growing till the end of the world. Christ has said this: Christ is truth. Let charity be in you, and let it rejoice in the truth. Though an angel from heaven preach unto you another gospel contrary to His gospel, let him be accursed.
Augustine (354-430), Answer to the Letters of Petilian, the Donatist: "Some," he says, "preach Christ even of envy and strife; and some also of good will, some of love, knowing that I am set for the defense of the gospel. But some indeed preach Christ even of contention, not sincerely, supposing to add affliction to my bonds. What then? notwithstanding every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." We see that they preached what was in itself holy, and pure, and true, but yet not in a pure manner, but of envy and contention, without charity, without purity. Certainty a short time ago you appeared to be urging the praises of charity as against us, according to the witness of the apostle, that where there is no charity, whatever there is is of no avail; and yet you see that in those there is no charity, and there was with them the preaching of Christ, of which the apostle says here that he rejoices. For it is not that he rejoices in what is evil in them, but in what is good in the name of Jesus Christ. In him assuredly there was the charity which "rejoiceth not in iniquity, but rejoiceth in the truth."
Augustine (354-430), City of God: Those emotions which the Greeks call eupaTHEIai, and which Cicero calls constantioe, the Stoics would restrict to three; and, instead of three “perturbations” in the soul of the wise man, they substituted severally, in place of desire, will; in place of joy, contentment; and for fear, caution; and as to sickness or pain, which we, to avoid ambiguity, preferred to call sorrow, they denied that it could exist in the mind of a wise man. Will, they say, seeks the good, for this the wise man does. Contentment has its object in good that is possessed, and this the wise man continually possesses. Caution avoids evil, and this the wise man ought to avoid. But sorrow arises from evil that has already happened; and as they suppose that no evil can happen to the wise man, there can be no representative of sorrow in his mind. According to them, therefore, none but the wise man wills, is contented, uses caution; and that the fool can do no more than desire, rejoice, fear, be sad. The former three affections Cicero calls constantioe, the last four perturbationes. Many, however, calls these last passions; and, as I have said, the Greeks call the former eupaTHEIai, and the latter PAthe-. And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: “There is no contentment to the wicked, saith the Lord;” as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: “Whatsoever ye would that men should do unto you, do ye even so unto them?” which seems to imply that evil or shameful things may be the object of desire, but not of will. Indeed, some interpreters have added “good things,” to make the expression more in conformity with customary usage, and have given this meaning, “Whatsoever good deeds that ye would that men should do unto you.” For they thought that this would prevent any one from wishing other men to provide him with unseemly, not to say shameful gratifications,--luxurious banquets, for example,--on the supposition that if he returned the like to them he would be fulfilling this precept. In the Greek Gospel, however, from which the Latin is translated, “good” does not occur, but only, “All things whatsoever ye would that men should do unto you, do ye even so unto them,” and, as I believe, because “good” is already included in the word “would;” for He does not say “desire.”
Theodoret (393-458/466), The Ecclesiastical History of Theodoret: Now I invoke your zeal to rise in our vindication. From what I write you ought to be able to calculate the character and extent of the wrongs committed against the Church of God by the starting up of this Lucius to oppose us. Often rejected by your piety and by the orthodox bishops of every region, he seized on a city which had just and righteous cause to regard and treat him as a foe. For he does not merely say like the blasphemous fool in the psalms “Christ is not true God.”744 But, corrupt himself, he corrupted others, rejoicing in the blasphemies uttered continually against the Saviour by them who worshipped the creature instead of the Creator. The scoundrel’s opinions being quite on a par with those of a heathen, why should he not venture to worship a new-made God, for these were the phrases with which he was publicly greeted “Welcome, bishop, because thou deniest the Son. Serapis loves thee and has brought thee to us.” So they named their native idol. Then without an interval of delay the afore-named Magnus, inseparable associate in the villainy of Lucius, cruel body-guard, savage lieutenant, collected together all the multitudes committed to his care, and arrested presbyters and deacons to the number of nineteen, some of whom were eighty years of age, on the charge of being concerned in some foul violation of Roman law. He constituted a public tribunal, and, in ignorance of the laws of Christians in defence of virtue, endeavoured to compel them to give up the faith of their fathers which had been handed down from the apostles through the fathers to us. He even went so far as to maintain that this would be gratifying to the most merciful and clement Valens Augustus. “Wretched man” he shouted “accept, accept the doctrine of the Arians; God will pardon you even though you worship with a true worship, if you do this not of your own accord but because you are compelled. There is always a defence for irresponsible compulsion, while free action is responsible and much followed by accusation. Consider well these arguments; come willingly; away with all delay; subscribe the doctrine of Arius preached now by Lucius,” (so he introduced him by name) “being well assured that if you obey you will have wealth and honour from your prince, while if you refuse you will be punished by chains, rack, torture, scourge and cruel torments; you will be deprived of your property and possessions; you will be driven into exile and condemned to dwell in savage regions.”
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