Sirach (Ecclesiasticus) 25

Each of us, however small, however insignificant, even if he possesses no standing in the world, can be afflicted by the vice of pride. And nothing is as base and detestable, as Scripture says, as a proud poor person or a mendacious rich person. Sometimes this sickness of pride penetrates not only among the poor but assails even the very order of priests and Levites. At times we find it even among us, who are put forth as examples of humility and gathered around the altar as a mirror for those who watch, and yet among whom the vice of arrogance sends its stench. Thus it happens that from the altar of the Lord, which should burn with the sweet aroma of incense, emanates the pestilent odor of pride and self-importance.

Homilies on the Book of Judges 3:2

Just as young people are not all fervent in the Spirit in the same way and not all are completely formed in learning and good morals, so also old people are not always found equally perfect and exemplary. In fact, the wealth of old people is not to be measured by gray hairs but by their diligence in youth and the rewards of their past hard work. For, it says in Scripture, “How will you find in your old age the things you did not collect in your youth?” “For venerable old age is not longevity or counted by the number of years, but the understanding of a person is gray hairs, and a spotless life is old age.” Therefore, we are not to follow in the steps or embrace the traditions and advice of every old person whose head is covered with gray hairs and whose age is his sole claim to respect. Rather, we should only follow those whom we find to have distinguished themselves in youth in an approved and praiseworthy way—those who have been trained not in self-assurance but in the tradition of the elders.

Conferences 1:2.13

“And I said, Perhaps they are poor since they have lost the capability, since they have not known the way of the Lord and the judgment of God. I will go to the strong, and I will speak to them.” Those who are strong in soul are objects of praise. This comes close to what the Greeks call the strength and the greatness of the rational soul. Thus, when anyone does something great and has worthwhile plans and always considers what is right and what must happen in order for him to live according to reason, without wanting to know anything abject and small, such a person has in the soul strength and greatness. But those others that the word disparaged at first since they were poor did not listen, the prophet says, they did not hear because they are poor, “I will go to the strong and I will speak to them,” and if it is true that the blessed are meant when it says “the ears of those who listen,” one is also blessed if he ever meets a strong and great listener. Therefore, after such things had been said in this way, knowing that with those who speak the damage is minor in comparison with those who although they listen do not receive admonition, seeing also that Jeremiah accused them of poverty of spirit and thoughts, let us ask to receive from God power and greatness as the word grows in us so that we are able to hear the sacred and holy words.

Homilies on Jeremiah 6:3

“The fear of the Lord is the beginning of wisdom.” This fear, which results from some type of frightening experience, renders one willing who began by being previously afraid, and not only willing but also wise. For thus it is written, “Happy are those to whom it has been granted to have the fear of God.” What could possibly render the soul more blessed than this fear that is the parent and master of wisdom? The will is filled with the devotion that springs from wisdom and progresses from that same fear with which it began and that provoked grace. When, therefore, this fear becomes instilled in us with the force of great terror, this does not mean that it extinguishes reason or lessens our intelligence; rather, the haze that has hovered over our mind is removed, yes, and the will that was at first depraved and taken prisoner becomes right and free. For just as the spirit does not receive virtue if it has not received the beam of the true light, so grace does not confer anything to the one on whom it calls if the eyes of the will have not been opened.

The Call of All Nations 2:27

Our death comes as a punishment we have been given to drink. We have received this from the stock of our origin as human branches spreading out from the root. The first Adam deserved this because of sin. “Sin had its beginning from a woman,” as it says in Scripture, “and because of her we all die.” And again: “Because of a single human being sin has entered into the world, and death through sin; thus death has caught up all of humanity because all have sinned.” Thus in our nature there is present both guilt and punishment. God created our nature immune from guilt, and, if it had persisted without guilt, it would not then have had to experience the punishment. From our origin we have contracted this, and many other evils are derived from it as well. Therefore guilt and punishment are present in our nature: in the flesh of Jesus there was punishment without guilt because he came and abolished the guilt and the punishment.

Sermon 299:8

Since it has been written, “Sin had its beginning from the woman, and this is why all die,” remember from which member the woman was taken and notice where the Lord was hit by the spear. Remember, I say, our primitive condition because it was not in vain, in fact, that I previously mentioned, “Our old self has been crucified with him so that the body of sin might be destroyed and we would no longer be enslaved to sin.” Eve, from whom sin had its beginning, was formed by drawing her from the side of the man. While she was drawn from his side, he lay there asleep; Christ was hanging and dead on the cross when he was wounded. To sleep and to die are closely related, and thus so are these two sides, Adam’s side and Christ’s side; the Lord was wounded where our sins originated. But from that side Eve was formed who in her sinning procured death for us; from Christ’s side, however, the church was formed that brought us back to life by giving us birth.

Sermon 336:5

“How is it,” one could say, “that Scripture calls a helper she who was a hindrance? In fact it says, ‘Let us make a helper like him.’ ” And I would ask you: how can she be a helper who deprived the man of such security and drove him out of that wonderful existence in paradise, casting him into the tumult of the present life? A schemer does this, not a helper! “Woman,” it says, “was the beginning of sin, and because of her we all die.” And blessed Paul says, “Adam was not deceived. It was the woman who, being deceived, transgressed.” How, then, can she be a helper who put the man at the mercy of death? How could she be a helper who brought it about that the children of God, which is to say all of the inhabitants of the earth, are submerged in death together with the beasts, the birds and all the other animals? Would not the woman have caused the ruin of righteous Job, if he had not been truly a man? Was it not the woman who brought about Sampson’s ruin? Was it not a woman who did her best that the whole Hebrew people take up the worship of Baal of Peor and was slaughtered at the hands of her brothers? And who more than anyone else consigned Ahab to the devil, and before him Solomon, despite his wisdom and fame? Even now, do not women often lead their husbands to offend God? Did not the wise man say, perhaps for this reason, “Any kind of evil is small, compared with the evil of a woman”? “How is it then,” you ask me, “that God said, ‘Let us make a helper like him’? God does not lie.” Nor do I say so—never! She was made for that purpose and reason, but like her companion, she did not want to remain in the dignity that was hers. The man was created by God in his image and likeness. Indeed, God said, “Let us make the man in our image and likeness,” just as he said, “Let us make him a helper.” Once created however, the man immediately lost both of these prerogatives. He knew how to keep neither the image nor the likeness (and how could he have, if he gave himself over to absurd desire, was prey to deception and was unable to overcome pleasure?). To his disgrace, the image was taken from him for all time to come.

On Virginity 46:1-3