The most copious writer in the New Testament is the man whose inward constitution and life are most fully brought into view. If the fact itself is noteworthy, the art of its management is even more significant. Didactic treatises would have excluded this method of blending the abstract and the concrete, and therefore the epistolary form which St. Paul adopted. What do we mean by this form? Much more, indeed, than a facile and graceful way of communicating facts and truths. In the Epistle we have the personality of the writer interblended with doctrine, duty, experience; so that in St. Paul's case we have not merely the gospel as a body of facts and truths, but the gospel in the consciousness of a leading exponent, and, in some respects, the most prominent representative of certain phases of that gospel. Gentile Christianity, as distinguished from the earlier Judaic Christianity, could never have been understood except for this intermingling of Christianity as a system and Christianity as a life in the history of our apostle. Both the conditions met in him as they met in no other apostle. The two things must not be confounded. Many in our day fall into this error and speak of Christianity as if it were only "a life." It is a life, but it is something else besides and something antecedent to life. Now, the epistolary style, and still more its method of thought, allow full play to the wholeness of Christianity. Its dogmas are preserved. Its experimental and practical forces are maintained. Its individuation is provided for. And thus, while seeing the system, we see also its life in the soul. If the psalmist, King David, is the signal representative of formal and spiritual Judaism in the Old Testament, St. Paul is the corresponding figure in the New Testament. At this point we are able to estimate the very great and specific value of the Second Epistle to the Corinthians. Beyond any of his writings, this unfolds the author, and does it with such masterly skill and on so comprehensive a scale as to give a twofold insight into his system and life. What an extension of the "Acts"! No St. Luke could have done this. It was the "Acts" in their secret headsprings in the man, and the man only could record what they were. The account of his personal feelings is resumed in this chapter. Not only for their sakes, but for his own, the visit had been postponed, since he was unwilling to come in sorrow. The "rod" would have been painful to him; they were to exercise discipline under the directions of his letter and thus forestall an occasion of grief to him. If he had made them sorry, who but they could give him joy? This was the reason for his writing, the reason too of deferring his visit; and thus the two things had been designed to cooperate in one result. A controversy is like a disease; the mode of treatment must be varied to suit its stages. No doubt personal presence, conversations, direct appeals, are best at some times for adjusting difficulties; at other times, letters are preferable. The discernment of the apostle prompted him to write and then to await the effect; and it was all in the interest of peace and for his and their consolation. Inspired by this confidence, he had written them a severe rebuke. It was a most painful duty; it was a duty, however, of love; and because of this coincidence, conscience and affection being at work in his soul, he had suffered most keenly. "Out of much affliction and anguish of heart I wrote unto you with many tears." The great soul was not afraid of words nor of the critics of words. He had a rare kind of courage. It was the boldness to say how much he thought and how much he felt, and to send forth his words laden with the meanings they had for him, that they might convey exactly those meanings to others. The love was not overstated, for it was a father's love towards the children of his heart: "More abundantly unto you." Evidently his paramount aim is to assure the Corinthians of his warm affection for them. Other feelings are held in abeyance; no mention now of suspicions, jealousies, backbitings, and other wrongs, by which he had been tortured; only the love, the impassioned love, he cherished for those whose sorrow and joy were his sorrow and joy. How naturally the way is prepared for what follows! "If any have caused grief [referring to the incestuous person], he hath not grieved me, but in part, that I may not overcharge you all." The Revised Version," If any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all." Conybeare and Howson, "As concerns him who has caused the pain, it is not me that he has pained, but some of you (some, I say), that I may not press too harshly upon all." Many commentators read it thus: "If any have caused grief, he hath grieved not me, but more or less (that I be not too heavy on him) all of you." What is the point of interest is the light in which St. Paul now regarded the offender and the punishment inflicted upon him. Punishment had been punishment; it had expressed righteous indignation, upheld official order, vindicated the holy authority of law. It had been effectual in bringing the flagrant sinner to repentance and had proved a warning to others. But were the effects to stop here? A great work had been done and yet other results were possible - were most desirable. Precisely here the farsighted wisdom of St. Paul attracts our admiration. Discipline of a mechanical or of a military kind is cheap enough. True reformatory and saving discipline is a costly thing, requiring forethought and afterthought, the looking "before and after," which has won its place among the aphorisms of statesmanship. Much fruit falls and rots just as the ripening season approaches, Special care was needed, so the apostle argued, lest Satan should spoil the wholesome act in the sequel. "Sufficient to such a man is this punishment, which was inflicted of many." "Sufficient" leads the sentence. And the "many" has its weight, since in nothing is the power of the many so much felt as in condemnation.

"There is no creature loves me,
And if I die, no soul shall pity me." This is Gloster perfected in King Richard. St. Paul urges the forgiveness of this gross offender. On the contrary, "Ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." Make evident your love to him; so he beseeches them. If he is restored to their affection, this would prove that the Church was "obedient in all things." All through he keeps the dignity and authority of the Church in commanding view, and, as he had laid a most solemn duty on its conscience, so now he recognizes its high relationship in the matter of reconciliation. Would the brethren forgive him? So would be, and that too in the most impressive manner - "in the sight of Christ." The reasoning of the apostle at this point ought to make a most profound and lasting impression on Christian thinkers. Sincere motives and upright intentions do not always preserve good men from terrible blunders in administering Church discipline. All unawares, the imagination exaggerates, right feeling becomes jealous of itself, motives are looked at askance, a spurious consistency sets up its tyrannical claims, and, in no long time, law parts company with authority, and equity is crushed by justice. No attitude in which St. Paul appears before us is so finely characteristic of high manhood as when he pleads for extreme thoughtfulness and tender consideration in the use of legitimate power. Who ever suffered from the numberless forms of injustice as he did? Who died daily as he did? The "beasts" at Ephesus were not merely such as do physical violence, but in their utter want of all moral sensibility to truth and right. Yet this was not the worst. Ask a man who has had a large experience in public life what has occasioned him the greatest amount of vexation, and he will tell you that it was the misrepresentation and carping criticism and wilful littleness of spirit pursuing him continually which had most embittered his career. St. Paul was subjected to these annoyances through all the middle period of his apostolic life. And what did he learn from them? To be distrustful of his own heart, to keep an open and vigilant eye on his infirmities, to be specially guarded as to the ambitious uses of power, and to foreclose every avenue to his soul through which an entrance might be effected of a fanatical temper in rebuke, in the management of Church troubles, and in the relation sustained to the other apostles. In the case of the Corinthian offender we see his lofty bearing. Ready to forgive, glad to forgive, yet he waits till he can say to the Church, "If ye forgive anything, I forgive also." And hear his reason, "Lest Satan should get an advantage of us: for we are not ignorant of his devices." Never could he have been St. Paul, apostle of the Gentiles, without this intense conception intensely realized of Satan as an infernal agent of prodigious power and unceasing activity. In his theology, in his way of looking at men and things, in his calculation of the forces to be met in the great conflict, it would have been inexplicably strange had he ignored or depreciated this gigantic spirit of evil. Elsewhere we have his allusions to Satan in other aspects of his character. Here he is the schemer, the wily plotter, the adroit strategist, observant of every movement, and on the alert forevery opportunity. St. Paul was not afraid to acknowledge that in this matter at Corinth Satan might even yet turn things to his advantage. Recall the words (1 Corinthians 5:5), "To deliver such a one unto Satan, for the destruction of the flesh;" and yet they were to labour and intercede "that the spirit may be saved in the day of the Lord Jesus." And now, this repentant and forgiven man, should they not save him from the snares of Satan? - save themselves, too, from being overreached by the arch-enemy of Christ and all goodness? - L.

I. THE OBJECT DESIRED. Perfection.

1. As individual believers. No such thing as aggregate holiness can exist, without the sanctification of its units. A church cannot be perfect except as its members are so, any more than the body can be healthy unless its organs are sound. In what he considered this to consist we may gather from his writings: — "In understanding be men," literally "perfect"; "that I might perfect that which is lacking in your faith"; "perfect and complete in all the will of God"; "that the man of God may be perfect, thoroughly furnished to every, good work"; "perfect in Christ Jesus." He would have Christians —(1) Of vigorous understanding, not feeble minded, not intellectual dwarfs, not liable to be carried about with every wind of doctrine in consequence of their slight comprehension or grasp of the truth.(2) Of strong faith, not sceptical, doubting, hesitating, but, like Abraham, strong in faith, giving glory to God; living by it, walking by it, taking it as their principle and guide; and by it giving the future ascendency over the present, the spiritual over the material.(3) Perfect in all God's will; not correct in creed and defective in practice; not strong in faith and deficient in love, but showing faith by works; being all that Christianity requires and Christ was.(4) "Careful to maintain good works"; active, diligent, zealous, devout.(5) And all this "in Christ Jesus"; not from a spirit of legality, self-righteousness, or self dependence, but by grace derived from Christ, by the indwelling spirit of Christ, actuated by the love of Christ, and doing all to His glory. This is an object at which we may all aim. The highest kind of excellence is presented to the view of each. You cannot perhaps be great, you may be good — wealth may be denied you, worth is not. And this is what we want. If each one will consecrate themselves by a more personal surrender to Christ, and will resolve in God's strength to be more what the Word of God requires, a new era will dawn upon this fellowship.

2. As a Church.(1) And here we are at once reminded that there is much which a Christian Church may possess which does not constitute Christian perfection. Like the capital to which the city gave its name and which is the composite of many other forms of beauty, the Corinthian Church had great excellence, but it was not perfect, It had wealth, gifts, numbers probably — yet it was not perfect. The perfection of a Christian Church does not consist in outward things. Not that they are to be despised. They may be valuable adjuncts. But we are in danger of putting, e.g., beautiful architecture in the place of a spiritual house; melodious music in the place of harmonious feeling; of mistaking eloquence for gracious words; of idolising intellect instead of yielding to truth; but in proportion as we do this we content ourselves with the shell instead of the kernel, we grasp a shadow, but we miss the substance. "The kingdom of God is not in word but in power."(2) In thinking of what constitutes Church perfection, I place too in a very subordinate position mere outward organisation. Not that I despise it; but I regard it as a means.(3) If I am asked what then constitutes the perfection of a Church, I point you to the Pentecostal Church (Acts 2.).(4) As we would obtain this perfection, let us try and avoid whatever would impair or destroy it. In this letter the apostle had animadverted on many points of reprehension. There was party-spirit, forbearance of needful discipline, undue conformity to the world, defects in the mode of conducting worship and in dispensing ordinances, an undue regard to ostentatious display of gifts, a lack of such liberality as was exhibited by other and poorer churches, unkind depreciation of him as their teacher and apostle. These and similar evils led him to say (2 Corinthians 12:20), "I fear, lest when I come I shall not find you such as I would," and no wonder that he so earnestly desired greater perfection.

II. THE WISH EXPRESSED. Here observe —

1. The lofty aim of the Christian ministry.(1) Look at it in itself, and how spiritual, vast, important — the fullest development of individual and collective character. And then recollect this was desired in order to something beyond — the world's salvation and the glory of God. The Christian ministry seeks the Church's perfection, and this in order to higher aims still.(2) I go a step farther: it not only seeks it but it is greatly instrumental in promoting it. God has many means by which He works, as He can dispense with all; but of all the means He has blessed to this end, none have been more hopeful than an earnest, evangelical ministry. This we wish as ministers — your perfection.

2. The deep emotions by which earnest minds are characterised. The term wish but faintly intimates the apostle's obvious feeling. We might illustrate it by some other of his expressions: — "My little children of whom I travail in birth again till Christ be formed within you." "God is my record how greatly I long after you all in the bowels of Jesus Christ." "I will very gladly spend and be spent for you." Be in earnest, and let the earnest emotion of others on your behalf urge you to concern for yourself.

3. The conscious dependence of the apostle upon an agency superior to his own to secure the object desired. We wish! but some one else must grant. Perfection will never be secured by mere wishing. This indeed will never secure anything.(1) There must be effort. What a man sows that shall he also reap. If he sows only wishes, wishes light as thistle down will be his only harvest. If he sows real effort, diligent persevering exertion, a daily advance to perfection will be his glorious reward. Are we putting forth this? Say not it is discouraging to be constantly failing. Remember the effort braces the moral nature, and is thus its own reward. Let conscious failure only quicken to further exertion.(2) Likewise pray — so did the apostle; well did he know that only the Perfect One could give perfection.

(J. Vincy.)

I. THE NATURE OF THE APOSTLE'S WISH.

1. It was very serious and solemn, and of the nature of a fervent and affectionate prayer (Romans 10:1).

2. It was benevolent. The apostle had reason to be offended with the Corinthians, yet he manifested towards them the greatest kindness, and was at all times their advocate at the throne of grace.

3. It was seasonable and suitable. It implies that some things had taken place amongst the Corinthians which he lamented, and desired to see removed.

4. It was full and comprehensive, including both their present and eternal welfare. The greatest thing that is said of glorified saints above is, that they are made perfect. The greatest thing that can be said of God Himself is, that He is perfect.

5. It was highly apostolic, being in unison with his character and office.

II. ITS OBJECT "PERFECTION." This is what he laboured himself to attain (Philippians 3:12). For the Corinthians he entertained the same holy desire (ver. 7). Corrupt principles and evil habits had crept in among them, and he wished to see these corrected and laid aside. Not content with negative purity he adds: "This also we wish, even your perfection."

1. Christian perfection is —(1) Legal. In the eye of the lawgiver, all the saints are complete in Christ, who is their head and representative (Colossians 2:10, 11).(2) Moral, which is either full, or partial. Man was originally free from moral defect, being created in righteousness and true holiness. Christ was also holy and sinless. Both were perfect, being in every respect what righteousness could require. The only perfection to be found amongst fallen creatures is partial; a perfection begun but not consummated; entire in all the integral parts, but not in degrees, as a child is perfect in possessing all that is requisite to constitute a complete and entire human being, though not grown up to the fulness of the stature of a man. So where patience has its perfect work, in connection with all the other graces, the believer is said to be perfect and entire, wanting nothing (James 1:4).(3) Comparative (1 Corinthians 2:6).(4) Synonymous with sincerity and uprightness (Genesis 6:9; Genesis 17:1; Job 1:8; Psalm 37:37; Psalm 101:2; John 1:47).

2. The perfection which Paul desired on behalf of the Corinthians would include(1) A maturity of understanding in the great mysteries of the gospel. The entrance of God's Word giveth light (Colossians 1:13); but all true religion is progressive.(2) A pure heart and an unspotted conversation.(3) A high degree of spirituality.(4) Tenderness of conscience.(5) An aptitude for spiritual and edifying conversation.(6) Joining in Christian fellowship, and attending on gospel ordinances. Conclusion:

1. The sincere Christian, though he has not attained perfection, earnestly breathes after it, and cannot be satisfied without it.

2. What the apostle wished for others, let us anxiously seek for ourselves.

3. As the most eminent and perfect part of the Christian character consists in making Christ all and in all, so let this be the life and substance of our religion.

(B. Beddome, M. A.)

The objection to this is probably the loudest of all objections ever urged against Christianity. It is said to be clear fanaticism, false in fact, and ridiculous in appearance. And yet it is likely that a very slight examination will show that the common creed of all men has not a more clear or prominent feature or section in it than this very doctrine. And here we inquire, is it a new and strange doctrine peculiar to Christianity? Ask the orator how high he has fixed his standard of perfection in the powers of oratory, beyond which point he does not aim? His young manhood makes war upon all who have preceded him. His pride disdains the achievements of mortals; and he would, if he could, hold his audience nerveless and breathless — subject only to the flash of his eye and the move of his finger. His motto is perfection. Ask the painter — if he would not, were he able, make the canvas whisper! The sculptor, if he could, would chisel the marble, that you could see the very life blood coursing in its veins! To excel is the desire of every man who is not a drone or a sluggard. What means achievement? Is it a word without a meaning? "Go on to perfection" is the only motto worthy a God-created, heaven-aspiring mind. It is the first thing the child learns, and the last thing the sage grasps after. And would you deny this heavenly doctrine to the Christian? Must he, and he alone, be deprived of its cheering influence? May not his heart, too, be fired with its vital flames? Must he, and he alone, be fettered and chained down to the mere experience of the common herd? Or may he not rise above the earth likewise, and go on to perfection too? Let him go! Let him rise! Let him fix his aspiring gaze higher, yea upon the very spot where the Saviour sits at the right hand of God.

(Homilist.)

Corinthians, Paul, TitusAchaia, Corinth, Macedonia, TroasConcerned, Decided, Decision, Determined, Grief, Heaviness, Judged, Mind, Myself, Painful, Resolved, Sake, Sorrow, Visit1. Having shown the reason why he came not to them,
6. he requires them to forgive and to comfort that excommunicated person,
10. even as he himself upon true repentance had forgiven him;
12. declaring why he departed from Troas to Macedonia,
14. and the happy success which God gave to his preaching in all places.

2 Corinthians 2:1

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2 Corinthians 2:1-5

     5436   pain

The Triumphal Procession
'Thanks be unto God, which always leadeth us in triumph in Christ and maketh manifest through us the savour of His knowledge in every place.'--2 COR. ii. 14 (R.V.) I suppose most of us have some knowledge of what a Roman Triumph was, and can picture to ourselves the long procession, the victorious general in his chariot with its white horses, the laurelled soldiers, the sullen captives, with suppressed hate flashing in their sunken eyes, the wreathing clouds of incense that went up into the blue …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Two Effects of the Gospel
And, my brethren, how sweet is that consolation which Paul applied to his own heart amid all his troubles. "Notwithstanding all," he says, "God makes known the savour of his knowledge by us in every place." Ah! with this thought a minister may lay his head upon his pillow: "God makes manifest the savour of his knowledge." With this he may shut his eyes when his career is over, and with this he may open them in heaven: "God hath made known by me the savour of his knowledge in every place," Then follow …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Since These Things are So, Because it were Too Long to Treat Thoroughly Of...
35. Since these things are so, because it were too long to treat thoroughly of all that in that "Pound" [2458] of Dictinius are set down as precedents of lying, meet to be imitated, it seemeth to me that this is the rule to which not only these, but whatever such there be, must be reduced. Namely, either what is believed to be a lie must be shown not to be such; whether it be where a truth is left untold, and yet no falsehood told; or where a true signification willeth one thing to be understood …
St. Augustine—Against Lying

"But if Ye have Bitter Envying," &C.
James iii. 14.--"But if ye have bitter envying," &c. The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. …
Hugh Binning—The Works of the Rev. Hugh Binning

There Resulteth Then from all These this Sentence...
41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence, may on behalf of pudicity of body be admitted. And yet if any man should propose to himself so to love truth, not only that which consists in contemplation, but also in uttering the true thing, which each in its own kind of things is true, and no otherwise to bring forth with the mouth of the body his thought than in the mind it is conceived …
St. Augustine—On Lying

On the Study of the Evidences of Christianity.
THE investigation of that important and extensive subject which includes what have been usually designated as The Evidences of Revelation,' has prescriptively occupied a considerable space in the field of theological literature, especially as cultivated in England. There is scarcely one, perhaps, of our more eminent divines who has not in a greater or less degree distinguished himself in this department, and scarcely an aspirant for theological distinction who has not thought it one of the surest …
Frederick Temple—Essays and Reviews: The Education of the World

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

Epistle xxxv. To Leontius, Ex-Consul.
To Leontius, Ex-Consul. Gregory to Leontius, &c. Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the Universal Church some as vessels of dishonour are deputed to the lowest uses, but others, as vessels of honour, are fitted for clean uses. And yet it commonly comes to pass that the citizens of Babylon serve in task-work for Jerusalem, while …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great

The Preparatory Service; Sometimes Called the Confessional Service.
In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ. What a solemn act! To approach this altar, …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which …
Edward Burbidge—The Kingdom of Heaven; What is it?

Elucidations.
I. (Such as have lapsed, cap. vii. p. 660.) The penitential system of the Primitive days, referred to in our author, began to be changed when less public confessions were authorized, on account of the scandals which publicity generated. Changes were as follows: 1. A grave presbyter was appointed to receive and examine voluntary penitents as the Penitentiary of a diocese, and to suspend or reconcile them with due solemnities--circa a.d. 250. 2. This plan also became encumbered with difficulties and …
Tertullian—On Repentance

Letter cxx. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect? and How ought a widow without children to live to God? (2) What is the meaning of Matt. xxvi. 29? (3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2. (4) How …
St. Jerome—The Principal Works of St. Jerome

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius

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