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1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. 3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life. 8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. 9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10 A man that is an heretick after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself. 12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.
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[AD 99] Clement of Rome on Titus 3:1
Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being "ready to every good work." [Titus 3:1] Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [Proverbs 7:3]

Source: Letter to the Corinthians (Clement)
[AD 220] Tertullian on Titus 3:1
Therefore, with regard to the honors due to kings or emperors, we have a sufficient rule, that it is fitting to be in all obedience, according to the apostle’s instruction, “subject to magistrates, and princes and powers.” But this must be within the limits of discipline, so long as we keep ourselves separate from idolatry.

Source: ON IDOLATRY 15
[AD 220] Tertullian on Titus 3:1
Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, "subject to magistrates, and princes, and powers; " but within the limits of discipline, so long as we keep ourselves separate from idolatry.

Source: On Idolatry
[AD 380] Apostolic Constitutions on Titus 3:1
Be subject to all governmental power and dominion in things which are pleasing to God, as to the ministers of God and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honor, gifts and taxes. For this is God’s command, that you owe nothing to anyone but the pledge of love, which God has commanded by Christ.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on Titus 3:1
What then? Even when men do evil, may we not revile them? Nay, but "to be ready to every good work, to speak evil of no man." Hear the exhortation, "To speak evil of no man." Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. "For why," he says, "do you judge your brother?" [Romans 14:10] But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. "For we are also in the same condemnation." [Luke 23:40] We are running the same hazard. If you revile others, you will soon fall into the same sins. Therefore the blessed Paul admonishes us: "Let him that stands, take heed lest he fall." [1 Corinthians 10:12]

"To be no brawlers, but gentle, showing all meekness unto all men."

Unto Greeks and Jews, to the wicked and the evil. For when he says, "Let him that stands take heed lest he fall," he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;

Source: Homily 85 on Titus
[AD 420] Jerome on Titus 3:1-2
Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1). And I think this precept was given here and there for this reason, because the doctrine of the Galilean Jews still prevailed at that time and had many followers, and it is mentioned in the Acts of the Apostles in reference to it: for before these days rose up Theodas, saying that he was somebody; to whom a number of men, about four hundred, joined themselves (Acts 5:36); and after him rose up Judas of Galilee in the days of the census, and drew away many people after him: he also perished; and all, even as many as obeyed him, were dispersed (Acts 5:37). The heresy had grown so much that it troubled even the Pharisees and a large part of the people: so that this question was referred also to our Lord: Is it lawful to give tribute to Caesar, or not (Mat. 22:17)? To which the Lord answered wisely and cautiously, saying: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's (Ibid., 21). To which response the Apostle Paul rightly teaches that believers should be subject to principalities and powers. For the beginnings which are read in Greek sound more like principalities than princes: and they indicate power itself, not the men who are in power. But since he had said, Admonish them to be subject to principalities and powers: the opportunity could be given to those who fear torment to deny it: according to the Apostle's saying, they would assert that they were subject to principalities and powers, and do what they commanded; therefore he added: To be obedient to every good work. If it is good, obey the will of the emperor and governor who orders. But if it is evil, and against God: answer him with that from the Acts of the Apostles: We ought to obey God rather than men. (Acts 5:29). Let us understand this also about servants with their masters, and wives with their husbands, and children with their parents, that they should only be subject to masters, husbands, and parents for those things which do not go against God's commands. But what follows, "to be ready", is to be read in two ways, either as if it were implied, to be ready for every good work; or certainly, with the previous statement, obeying for every good work, and with that finished, as though another proper and specific commandment were given, "to be ready," according to what is written in Leviticus: "And the goat that beareth the curse of the people shall be brought before the Lord, ready to be offered." (Lev. 16:21) Therefore, if someone is prepared to take up an escort of dismissal and lead him ((Al.lead him away)) into the desert and scatter him there, and to the extent that he can, eliminate him by the act of a curse, on obeying he will also be ready for every good work. It can also be accepted in another way to be prepared: they should envision everything that could happen to them in their minds, and when they do happen, they should not endure them as if they are new, but instead everything must be prepared for them. Moreover, to blaspheme no one is not simply taken. For he does not say to blaspheme no man: but absolutely no one: not an angel, nor any creature of God. Because everything that was made by God is very good. For when Michael the Archangel disputed with the devil over the body of Moses, he did not dare to bring a judgment of blasphemy, but said, "May God rebuke you” (Jud. 9). If Michael therefore did not have the audacity to bring judgement upon the devil, certainly deserving of a curse, for blasphemy: how much more should we be pure from every curse? The devil deserved a curse: but it should not have come out through the mouth of an archangel. Read the old books, and see what was in the minds of the three appointed on Mount Gerizim to bless the people, and what was in the minds of those on the other mountain to curse them. Reuben, who had defiled his parent's bed, and Zebulun, Leah's youngest son, and the children of the handmaidens, are placed on Mount Ebal ((alias Eliel)), to curse those who are worthy of a curse (Deut. 27). It would take too long to enumerate now how Jacob, who had called his sons for a blessing (Gen. 49:1), saying: "I will bless you," afterwards associates them in a curse, "Their fury is cursed, because it is fierce". And even the Lord speaks in Genesis: "Cursed be the earth in thy work" (Gen. 3:17). It is enough to have said this now, that it is not necessary to blaspheme the disciples of Christ, nor is it necessary to be contentious. For if we are the children of peace, and we wish to rest in peace, and we have approached the heavenly Jerusalem, which has received its name from peace, with those who hate peace, let us have peace: and as much as is within us, let us be at peace with all men: not only with the humble, but also with the quarrelsome; because there is no power in bearing the meek: and we permit the place of anger, displaying all meekness towards all men: not because we ought to show ourselves to be meek towards all men, by the desire of vainglory: but while we bear with all things, and do not repay injuries, these very works may become better known to all. For someone can simulate meekness and feign kindness for the sake of boasting, and for the sake of public favor before certain people. But where there is not true and genuine and solid meekness, I do not know whether he can persuade everyone that he is meek.

Source: Commentary on Titus
[AD 749] John Damascene on Titus 3:1
If men honor emperors, who are often corrupt and impious sinners, as well as those appointed by them to rule over provinces, who often are greedy and violent, in obedience to the words of the divine apostle, “Be submissive to rulers and authorities” and “Pay all of them their dues, honor to whom honor is due; respect to whom respect is due” and “Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s”9—if we do all this, how much more ought we to worship the King of kings?

Source: ON DIVINE IMAGES 3.41
[AD 258] Cyprian on Titus 3:2
That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block." Also in the Epistle of Paul to the Colossians: "To speak ill of no man, nor to be litigious."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 253] Origen of Alexandria on Titus 3:3
Paul, the apostle from Israel, came to us as one “blameless according to the justice in the law.” Yet he says “we ourselves,” those from Israel, “were then deceitful, foolish.” So not only those from the pagan nations were “deceitful,” nor only sinners, but we “also,” who have been taught by the law, were such before the coming of Christ.

Source: HOMILIES ON JEREMIAH 5.1
[AD 407] John Chrysostom on Titus 3:3
Ver. 3. "For we ourselves also were sometimes foolish."

Thus also he does in his Epistle to the Galatians, where he says, "Even so we, when we were children, were in bondage under the elements of the world." [Galatians 4:4] Therefore he says, Revile no one, for such also you were yourself.

"For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another."

Therefore we ought to be thus to all, to be gently disposed. For he who was formerly in such a state, and has been delivered from it, ought not to reproach others, but to pray, to be thankful to Him who has granted both to him and them deliverance from such evils. Let no one boast; for all have sinned. If then, doing well yourself, you are inclined to revile others, consider your own former life, and the uncertainty of the future, and restrain your anger. For if you have lived virtuously from your earliest youth, yet nevertheless you may have many sins; and if you have not, as you think, consider that this is not the effect of your virtue, but of the grace of God. For if He had not called your forefathers, you would have been disobedient. See here how he mentions every sort of wickedness. How many things has not God dispensed by the Prophets and all other means? Have we heard?

"For we," he says, "were once deceived."

Source: Homily 85 on Titus
[AD 407] John Chrysostom on Titus 3:3
One who breaks down the wall and steals something from within is not the only burglar, but also he who corrupts justice and wrongfully takes something from his neighbor. Let us not, then, overlook our own faults and sit in judgment on those of others. When it is the time for mercy, let us not search too closely into evil doing, but, keeping in mind what we ourselves have been previously like, let us now become gentle and merciful.

Source: HOMILIES ON JOHN 60.5
[AD 420] Jerome on Titus 3:3-7
For we also were once foolish, disobedient, deceived, serving various desires and pleasures, living in malice and envy, hateful, hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Titus 3:3-7) Someone might ask how Paul was foolish, unbelieving, wandering, and serving various desires and pleasures in wickedness and envy, hateful and hating, before the goodness and mercy of our Savior made him safe through the washing of regeneration: not by works of righteousness which he had done, but by his mercy, poured out abundantly and richly upon the apostles and believers through Jesus Christ the Holy Spirit: that, having obtained the inheritance of grace, they might possess the hope of eternal life. And indeed, we read that he was circumcised on the eighth day without objection according to the righteousness under the Law (Philippians 3:5): he was a Hebrew of the Hebrews, according to the Pharisaic Law, of the tribe of Benjamin, educated at the feet of Gamaliel, and instructed from childhood in the sacred writings (Acts 22). To which it is replied that the Jews who were versed in the Law before the coming, passion, and resurrection of the Savior, although not full, nevertheless had some righteousness: just as Simeon and the prophetess Anna were also found serving in the temple of God. But once the people cried out, "Crucify him, crucify him; we have no king but Caesar!" (John 19:15) and "His blood be on us and on our children!" (Matthew 27:25), the kingdom of God was taken away from them and given to a nation producing its fruit. From that time on, anyone who did not believe in Christ was foolish, wandering, unbelieving, and serving various desires. Does it not seem to us [you] that Paul was foolish when he had zeal for God, but not according to knowledge; and was persecuting the Church: and was keeping the clothes of those stoning Stephen? When he had been so inflamed with hatred against the Savior that he received a letter from the priests, he went to Damascus to have those who believed in Christ bound? He could not have any virtues apart from the virtue of God, Christ Jesus, or put out the burning flame of desire, since he was not a temple of God? But what could be a greater evil and envy, than to take letters against those who are absent, and to destroy Christ's disciples everywhere; not wanting Him to be saved and envying those who were able to be saved; hating Christians and consequently earning hatred from everyone? What greater error both in obedience and in folly than to want to keep the Law that was abolished, and to say: Do not touch, do not taste, do not handle, and to desire to be given milk like an infant when solid food is appearing and manly? Let us pay closer attention, and we will find in this present chapter the most obvious Trinity. For the kindness and mercy of our God and Savior, not of anyone else but of God the Father himself, justified us to eternal life through the regeneration of baptism and the renewal of the Holy Spirit, which he poured out richly upon us through Jesus Christ our Savior. The salvation of believers is the mystery of the Trinity. Some understand this passage in such a way that they think it is not about Paul and the apostles, but rather, spoken by another under the apostles' authority, about others; this is so that just as under his own name, Apollo, and Cephas spoke about the dissension and schism he was pointing out in the Corinthians, so also in the present passage, he who names himself and the apostles shows what kind of people who had believed in Christ, no matter what they were like before the regeneration of spiritual baptism. At the same time, his humility is admirable, that he, who disregarded all humility and righteousness of the Law as if it were mere refuse and garbage, rightly remembered how he served without Christ and all his flaws.

Source: Commentary on Titus
[AD 430] Augustine of Hippo on Titus 3:3
Paul could be fulfilling the open works of the law, either by fear of man or God, and yet have evil affections within himself.… Knowing himself to be such in his internal affections, before the grace of God which is in Jesus Christ our Lord, the apostle elsewhere confesses this very plainly.… “For we ourselves also were sometimes foolish and unbelieving, erring, serving various lusts and pleasures, living in malice and envy, hateful, and holding one another in hatred.” Such was Saul even when he says that he was touching the righteousness which is in the law, without reproach.

Source: AGAINST TWO LETTERS OF THE PELAGIANS 1.9.15
[AD 379] Basil of Caesarea on Titus 3:4
Every kind of help comes to our souls through Christ. Various appropriate titles have been devised for each particular kind of care. When he presents a blameless soul to himself, a soul which like a pure virgin has neither spot nor wrinkle, he is called Bridegroom. But when he receives someone paralyzed by the devil’s evil strokes and heals the heavy burden of his sins, he is called Physician. Because he cares for us, will this make us think less of him? Or will we not be struck with amazement at our Savior’s mighty power and love for mankind, who patiently endured to suffer our infirmities with us and condescended to our weakness? No heaven, or earth, or the great oceans, or all creatures living in the waters and on dry land, or plants, stars, air, or seasons or the vast expanse of the universe can illustrate the surpassing greatness of God’s might so well as he has himself. The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!

Source: ON THE HOLY SPIRIT 8.18
[AD 407] John Chrysostom on Titus 3:4
Ver. 4. "But after that the kindness and love of God our Saviour towards man appeared, Not by works of righteousness which we have done, but according to His mercy He saved us by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace we should be made heirs according to the hope of eternal life."

What means, "according to the hope"? That, as we have hoped, so we shall enjoy eternal life, or because you are even already heirs.

"This is a faithful saying."

Because he had been speaking of things future and not of the present, therefore he adds, that it is worthy of credit. These things are true, he says, and this is manifest from what has gone before. For He who has delivered us from such a state of iniquity, and from so many evils, will assuredly impart to us the good things to come, if we abide in grace. For all proceeds from the same kind concern.

Moral. Let us then give thanks to God, and not revile them; nor accuse them, but rather let us beseech them, pray for them, counsel and advise them, though they should insult and spurn us. For such is the nature of those who are diseased. But those who are concerned for the health of such persons do all things and bear all things, though it may not avail, that they may not have themselves to accuse of negligence. Do you not know that often, when a physician despairs of a sick man, some relative standing by addresses him, "Bestow further attendance, leave nothing undone, that I may not have to accuse myself, that I may incur no blame, no self-reproach." Do you not see the great care that near kinsmen take of their relations, how much they do for them, both entreating the physicians to cure them, and sitting perseveringly beside them? Let us at least imitate them. And yet there is no comparison between the objects of our concern. For if any one had a son diseased in his body, he could not refuse to take a long journey to free him from his disease. But when the soul is in a bad state, no one concerns himself about it, but we all are indolent, all careless, all negligent, and overlook our wives, our children, and ourselves, when attacked by this dangerous disease. But when it is too late, we become sensible of it. Consider how disgraceful and absurd it is to say afterwards, "we never looked for it, we never expected that this would be the event." And it is no less dangerous than disgraceful. For if in the present life it is the part of foolish men to make no provision for the future, much more must it be so with respect to the next life, when we hear many counseling us, and informing us what is to be done, and what not to be done. Let us then hold fast that hope. Let us be careful of our salvation, let us in all things call upon God, that He may stretch forth His hand to us. How long will you be slothful? How long negligent? How long shall we be careless of ourselves and of our fellow-servants? He has shed richly upon us the grace of His Spirit. Let us therefore consider how great is the grace he has bestowed upon us, and let us show as great earnestness ourselves, or, since this is not possible, some, although it be less. For if after this grace we are insensible, the heavier will be our punishment. "For if I," He says, "had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin." [John 15:22] But God forbid that this should be said of us, and grant that we may all be thought worthy of the blessings promised to those who have loved Him, in Jesus Christ our Lord, etc.

Source: Homily 85 on Titus
[AD 407] John Chrysostom on Titus 3:4
Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by Regeneration. For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is the renewing of the Holy Ghost. He has made us new men. How? By His Spirit; and to show this further, he adds,
[AD 461] Leo the Great on Titus 3:4
By the delay of his saving work, he has made us better disposed to accept his calling. In this is shown the “goodness and kindness of God.” By this means, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would no longer be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand.

Source: SERMONS 23.4
[AD 220] Tertullian on Titus 3:5
I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.

Source: On Modesty
[AD 258] Cyprian on Titus 3:5
But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, "He saved us by the washing of regeneration." But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water." If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.

Source: Epistle LXXIII
[AD 311] Methodius of Olympus on Titus 3:5
Is the Spirit of truth, the Paraclete, of whom the illuminated.
and they are not ashamed to run counter to the Spirit, but, as though born for this purpose, they kindle up the smouldering and lurking passion, fanning and provoking it; and therefore he, cutting off very sharply these dishonest follies and invented excuses, and having arrived at the subject of instructing them how men should behave to their wives, showing that it should be as Christ did to the Church, "who gave Himself for it, that He might sanctify and cleanse it by the washing.
And all this was, not of works of righteousness

Source: Methodius Discourse III. Thaleia
[AD 397] Ambrose of Milan on Titus 3:5
Who is the one who is born of the Spirit and is made Spirit? It is one who is renewed in the Spirit of his mind. It is one who is regenerated by water and the Holy Spirit. We receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says: “You shall be baptized with the Holy Spirit.” For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, “Truly, truly, I say to you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God.” And therefore he declared that we are born of him into the kingdom of God by being born again by water and the Spirit.

Source: On the Holy Spirit 3.10.64
[AD 407] John Chrysostom on Titus 3:5
Strange, isn’t it, how we were so drowned in wickedness that we could not be purified? We needed a new birth! For this is implied by “regeneration.” For as when a house is in a ruinous state no one places props under it nor makes any addition to the old building, but pulls it down to its foundations and rebuilds it anew. So in our case, God has not repaired us but made us anew.

Source: HOMILIES ON TITUS 5
[AD 407] John Chrysostom on Titus 3:5
“There came out from his side water and blood.” Beloved, do not pass this mystery by without a thought. For I have still another mystical explanation to give. I said that there was a symbol of baptism and the mysteries in that blood and water. It is from both of these that the church is sprung “through the bath of regeneration and renewal by the Holy Spirit,” through baptism and the mysteries. But the symbols of baptism and the mysteries, water and blood, come from the side of Christ. It is from his side, therefore, that Christ formed his church, just as he formed Eve from the side of Adam.

Source: BAPTISMAL INSTRUCTIONS 3.17
[AD 430] Augustine of Hippo on Titus 3:5
For this reason, charity, which has more regard for the common good than for its own, is said “not to seek the things that are its own.…” Hence, this charity is practiced now in the good works of love, by which it reaches out to give aid in whatever direction it can, and this is its breadth. It bears adversity with longsuffering, and perseveres in what it holds as true, and this is its length. But it does all this in order to attain eternal life which is promised to it on high, and this is its height. This charity, indeed, is hidden in the place where we are founded and, so to speak, rooted in depth. Hence we do not search into the reasons for God’s will, by whose grace we are saved. This has come “not by the works of justice which we have done but according to his mercy.” “For of his own will he has begotten us by the word of truth,” and this will of his is hidden.

Source: LETTERS 140.25.62
[AD 430] Augustine of Hippo on Titus 3:5
If the forgiveness of sins were not to be had in the church, there would be no hope of a future life and eternal liberation. We thank God, who gave his church such a gift. Here you are; you are going to come to the holy font, you will be washed in saving baptism, you will be renewed in “the bath of rebirth.” You will be without any sin at all as you come up from that bath. All the things that were plaguing you in the past will be blotted out.

Source: SERMONS 213.8
[AD 430] Augustine of Hippo on Titus 3:5
It is true we have not yet risen as Christ has, but we are said to have risen with him on account of the hope which we have in him. So again he says: “According to his mercy he saved us, by the washing of regeneration.” Evidently what we obtain in the washing of regeneration is not the salvation itself but the hope of it. And yet, because this hope is certain, we are said to be saved, as if the salvation were already bestowed.

Source: REPLY TO FAUSTUS THE MANICHAEAN 11.7
[AD 430] Augustine of Hippo on Titus 3:5
Little children alone who have performed no deeds of their own, either good or bad, will be condemned solely because of original sin, unless the grace of the Savior has freed them from it through “the laver of regeneration.” All others [are condemned], who have used their free will to add their own sins to original sin, but also for the deliberate acts of their own will. This is so unless they are delivered from the power of darkness and translated to the kingdom of Christ by the grace of God.

Source: LETTERS 215.1.1
[AD 430] Augustine of Hippo on Titus 3:5
For if anyone should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, “He saved us by the washing of regeneration and renewing of the Holy Spirit.” But if he should ask whether by the same washing he has already in every way immediately saved us, I shall answer: It is not so. Because the same apostle also says, “For we are saved by hope.”

Source: AGAINST TWO LETTERS OF THE PELAGIANS 3.3.5
[AD 407] John Chrysostom on Titus 3:6
Ver. 6. "Which He shed on us abundantly through Jesus Christ our Saviour."

Thus we need the Spirit abundantly.

"That being justified by His grace"— again by grace and not by debt — "we may be made heirs according to the hope of eternal life."

At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshipped a god of such character. Their oracles frequently required them to put such and such men to death. Let me tell you one of the stories of that time. One Androgeus, the son of Minos, coming to Athens, obtained a victory in wrestling, for which he was punished and put to death. Apollo therefore, remedying one evil by another, ordered twice seven youths to be executed on his account. What could be more savage than this tyrannical command? And it was executed too. A man undertook to atone the mad rage of the demon, and slew these young men, because the deceit of the oracle prevailed with them. But afterwards, when the young men resisted and stood upon their defense, it was no longer done. If now it had been just, it ought not to have been prevented, but if unjust, as undoubtedly it was, it ought not to have been commanded at all. Then they worshipped boxers and wrestlers. They waged constant wars in perpetual succession, city by city, village by village, house by house. They were addicted to the love of boys, and one of their wise men made a law that Pædrasty, as well as anointing for wrestling, should not be allowed to slaves, as if it was an honorable thing; and they had houses for this purpose, in which it was openly practiced. And if all that was done among them was related, it would be seen that they openly outraged nature, and there was none to restrain them. Then their dramas were replete with adultery, lewdness, and corruption of every sort. In their indecent nocturnal assemblies, women were admitted to the spectacle. There was seen the abomination of a virgin sitting in the theater during the night, amidst a drunken multitude of young men madly reveling. The very festival was the darkness, and the abominable deeds practiced by them. On this account he says, "For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures." One man loved his stepmother, a woman her step-son, and in consequence hung herself. For as to their passion for boys, whom they called their "Pædica," it is not fit to be named. And would you see a son married to his mother? This too happened among them, and what is horrible, though it was done in ignorance, the god whom they worshipped did not prevent it, but permitted this outrage to nature to be committed, and that though she was a person of distinction. And if those, who, if for no other reason, yet for the sake of their reputation with the multitude, might have been expected to adhere to virtue; if they rushed thus headlong into vice, what is it likely was the conduct of the greater part, who lived in obscurity? What is more diversified than this pleasure? The wife of a certain one fell in love with another man, and with the help of her adulterer, slew her husband upon his return. The greater part of you probably know the story. The son of the murdered man killed the adulterer, and after him his mother, then he himself became mad, and was haunted by furies. After this the madman himself slew another man, and took his wife. What can be worse than such calamities as these? But I mention these instances taken from the Heathens, with this view, that I may convince the Gentiles, what evils then prevailed in the world. But we may show the same from our own writings. For it is said, "They sacrificed their sons and daughters unto devils." [Psalm 106:37] Again, the Sodomites were destroyed for no other cause than their unnatural appetites. Soon after the coming of Christ, did not a king's daughter dance at a banquet in the presence of drunken men, and did she not ask as the reward of her dancing the murder and the head of a Prophet? "Who can utter the mighty acts of the Lord?" [Psalm 6:2]

"Hateful," he says, "and hating one another." For it must necessarily happen, when we let loose every pleasure on the soul, that there should be much hatred. For where love is, with virtue, no man overreaches another in any matter. Mark also what Paul says, "Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor drunkards, nor revilers, shall inherit the kingdom of God. And such were some of you." [1 Corinthians 6:9-10] Do you see how every species of wickedness prevailed? It was a state of gross darkness, and the corruption of all that was right. For if those who had the advantage of prophecies, and who saw so many evils inflicted upon their enemies, and even upon themselves, nevertheless did not restrain themselves, but committed numberless foolish crimes, what would be the case with others? One of their lawgivers ordered that virgins should wrestle naked in the presence of men. Many blessings on you! That you cannot endure the mention of it; but their philosophers were not ashamed of the actual practice. Another, the chief of their philosophers, approves of their going out to the war, and of their being common, as if he were a pimp and pander to their lusts.

"Living in malice and envy."

For if those who professed philosophy among them made such laws, what shall we say of those who were not philosophers? If such were the maxims of those who wore a long beard, and assumed the grave cloak, what can be said of others? Woman was not made for this, O man, to be prostituted as common. O you subverters of all decency, who use men, as if they were women, and lead out women to war, as if they were men! This is the work of the devil, to subvert and confound all things, to overleap the boundaries that have been appointed from the beginning, and remove those which God has set to nature. For God assigned to woman the care of the house only, to man the conduct of public affairs. But you reduce the head to the feet, and raise the feet to the head. You suffer women to bear arms, and are not ashamed. But why do I mention these things? They introduce on the stage a woman that murders her own children, nor are they ashamed to stuff the ears of men with such abominable stories.

Source: Homily 85 on Titus
[AD 407] John Chrysostom on Titus 3:8-11
Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works"; that is, Discourse of these things, and from a consideration of them exhort to almsgiving. For what has been said will not only apply to humility, to the not being puffed up, and not reviling others, but to every other virtue. So also in arguing with the Corinthians, he says, "You know that our Lord being rich became poor, that we through His poverty might be rich." [2 Corinthians 8:9] Having considered the care and exceeding love of God for man, he thence exhorts them to almsgiving, and that not in a common and slight manner, but "that they may be careful," he says, "to maintain good works," that is, both to succor the injured, not only by money, but by patronage and protection, and to defend the widows and orphans, and to afford a refuge to all that are afflicted. For this is to maintain good works. For these things, he says, are good and profitable unto men. "But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain." What do these "genealogies" mean? For in his Epistle to Timothy he mentions "fables and endless genealogies." [1 Timothy 1:4] [Perhaps both here and there glancing at the Jews, who, priding themselves on having Abraham for their forefather, neglected their own part. On this account he calls them both "foolish and unprofitable"; for it is the part of folly to confide in things unprofitable. ] "Contentions," he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why should you labor in vain, sowing upon a rock, when you should spend your honorable toil upon your own people, in discoursing with them upon almsgiving and every other virtue? How then does he elsewhere say, "If God perhaps will give them repentance" [2 Timothy 2:25]; but here, "A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sins, being condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why do you contend in vain? Why do you beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned.

Source: Homily 86 on Titus
[AD 420] Jerome on Titus 3:8
Faithful is the saying, and I wish to confirm (or affirm) you about these things, that those who believe in the Lord should have care to preside over good works. These things are good and useful for men. This saying, faithful is, must be joined to the preceding part, in which he said that, having been justified by his grace, we may become heirs in the hope of eternal life. For the saying about the inheritance of God is worthy of faith, and about the hope of eternal life. Therefore, it is necessary concerning these matters, not only to believe and to confirm others who believe, without any doubt or fear, but also to confirm him who wants to believe in these things along with others. Therefore, it is said: "And I want to confirm you concerning these things." But those who truly believe in these things must take care of good works, through which the inheritance of God and the hope of eternal life are prepared. And to more firmly establish their faith, he did not say "those who believe in men," but "those who believe in God." For it is necessary that they take care of good works which, when fulfilled and carried out with every effort, are good and useful to believers.

Source: Commentary on Titus
[AD 220] Tertullian on Titus 3:9
Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

Source: The Prescription Against Heretics
[AD 397] Ambrose of Milan on Titus 3:9
Blessed is that servant [Paul] who can say: “I have fed you with milk and not with meat; for until now you were not able to bear it.” … Yet he—being so great a man and chosen by Christ for the care of his flock in order to strengthen the weak and to heal the sick—rejects immediately after a single admonition a heretic from the fold entrusted to him. This he does for fear that the taint of one erring sheep might infect the whole flock with a spreading sore. He further bids that foolish questions and contentions be avoided.

Source: OF THE CHRISTIAN FAITH 5, Prologue 3-4
[AD 407] John Chrysostom on Titus 3:9
“Contentions,” he means, with heretics. He would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why should you labor in vain, sowing upon a rock, when you should spend your honorable toil upon your own people, in discoursing with them upon almsgiving and every other virtue?

Source: HOMILIES ON TITUS 6
[AD 420] Jerome on Titus 3:9
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. For there are many questions and divers contentions, wherefore Solomon said: "Those who seek God in the right way, find peace" (Proverbs 8:35). Therefore, those who do not seek God in the right way cannot find peace. There are many examples of those who seek God in the wrong way. The Jews seek God wrongly, hoping to find Him without Christ. Heretics, making a noise with vain words, seek that which they cannot find. Philosophers and barbarians, having different opinions about God, seek God. But because they do not seek in the right way, their questions are foolish, thinking that God may be comprehended by human senses. Therefore, Paul calls us away from these questions. Moreover, to the wise, and those things which are supported by the authority of the Scriptures, it is urged and provoked more, being knowledgeable of the precepts of the Savior, in which he says: Seek and you shall find, knock and it shall be opened to you, ask and it shall be given to you. For everyone who seeks finds, and who asks receives, and who knocks, it shall be opened to him (Luke 11); provided our body is not subject to sins, and wisdom will enter us. Let our understanding be exercised, let our mind be nourished daily by divine reading: and our foolish questions will not be questions. But he who said: Avoid genealogies and contentions and quarrels, which come from the Law, properly rebukes the Jews, who boast in it and think they have knowledge of the Law, if they hold the names of each one: which because they are barbaric, and we do not know their etymology, they are often uttered incorrectly by us. And if by chance we err in accentuation, in the length or brevity of a syllable, whether lengthening the short or shortening the long, our ignorance is wont to be ridiculed, especially in the case of aspirations and certain letters pronounced with throaty constriction. Now this happens because the Seventy Interpreters by whom the Divine Utterance was translated into the Greek language, have rendered the Heth and Ain and other similar letters, because they could not transfer them into the Greek language with the double aspiration, by adding other letters. For example they said 'Rahel' for Rachel, and 'Jeriho' for Jericho, and 'Hebron' for Chebron, and 'Seor' for Segor; but in other instances this method failed them. For we and the Greeks have only one letter s, but they three, Samech, Sade, and Sin, which have different sounds. Isaac and Sion are spelled with Sade, Israel with Sin, and do not sound as they are written. Seon, king of the Amorites, is spelled and pronounced with the letter Samech. Therefore, if we have not expressed these names and idioms of language, namely barbarian, in the way Hebrews express them, they are accustomed to laugh and swear that they completely do not understand what we are saying. Hence, it was our concern to correct all the books of the Old Law, arranged in six columns by the learned man Adamantius, written in the Caesarean library, from the authentic ones, in which the Hebrew itself is written in its own characters, and are expressed in the Greek letters on the margin. Aquila and Symmachus, as well as the Septuagint and Theodotion, follow their order. But some books and especially those written in verses among the Hebrews have three other variations added, which they call the fifth, the sixth, and the seventh translations, having gained authority without the names of interpreters. This immortal talent has given us, through his own efforts, the ability not to greatly fear the arrogance of the Jews; those who are happy with loose lips, a twisted tongue, a hissing spittle, and a hoarse throat. And there is another source of their pride, because just as we who are Latins, having Latin names and origins from our language, [that we learn] with greater ease from memory; so they, from a young age, have deeply absorbed the words of their own language [with] the most exact senses [possible]. From the beginning with Adam to the end with Zerubbabel, they run through all the generations from memory so quickly that you might think it is their own name that they are relating. We who have either learned other languages or have only later believed in Christ or even if we are infants made over to the Church, rely more on the sense of the Scriptures than their wording. If perhaps we do not know [the Latin] text so well, they believe themselves better [than us] in reciting names, in computing years, in [knowledge of] their children’s children to the third and fourth generation, of their ancestors, grandfathers, and great-grandfathers. I heard from certain Hebrews in Rome who pretended to have believed in Christ, on the genealogies of our Lord Jesus Christ, which are written in Matthew and Luke; specifically that they do not agree with each other in number or in the equality of words, from Solomon to Joseph. This person disturbed the hearts of simple people as if he was bringing forth responses from some sacred inner-sanctums and oracles, despite the fact that he should have been seeking justice, mercy, and love of God instead, and after this, if it happened to arise, disputing names and numbers. We have perhaps said enough about the haughtiness of the Hebrews, more than was necessary, but we were given an opportunity to speak of the genealogies and the contentions and disputes that arise from the Law. The dialecticians, of whom Aristotle is the foremost, are accustomed to weaving nets of argumentation, and to attaching the loose freedom of rhetoric to the threads of syllogisms. Those who spend all their days and nights in questioning, answering, giving and accepting propositions and confirming and concluding them are thus called contentious, who argue not based on reason, but through their gut. If they do this, whose proper art is contention, then what should a Christian do other than completely shun contention? Even legal disputes should be completely discarded and the foolishness of the Jews abandoned. For they are useless and vain, which have only the appearance of knowledge: besides, they are not of advantage either to those who speak them, or to those who hear them. For what is it to me to know how many years Methuselah lived, or in what year of his age Solomon obtained a wife, lest perhaps it should be believed that Rehoboam was born in his eleventh year? and many things of this kind, which either are difficult to find on account of the variety of books, and (while they are gradually written faultily) unwonted errors: or even if we find them with great study and labour, we have known that they are of no value. It frequently happens that we have disputes about the Law, not for the sake of the desire of truth; but for the sake of the love of glory, while we wish to be respected as learned among those who hear us: or certainly we pursue base profits from this little rumour: For what profit is it to babble with foaming lips, and to bark like dogs: since a simple and moderate answer either can appease you, if it is true, or if it is false, can be corrected gently and quietly?

Source: Commentary on Titus
[AD 202] Irenaeus on Titus 3:10
But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid.".
"Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself."

Source: Against Heresies Book I
[AD 220] Tertullian on Titus 3:10
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man." Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns heresies.

Source: The Prescription Against Heretics
[AD 258] Cyprian on Titus 3:10
But for the rest, let our most beloved brethren firmly decline, and avoid the words and conversations of those whose word creeps onwards like a cancer; as the apostle says, "Evil communications corrupt good manners." And again: "A man that is an heretic, after one admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself." And the Holy Spirit speaks by Solomon, saying, "A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire." Also again, he warneth us, and says, "Hedge in thy ears with thorns, and hearken not to a wicked tongue." And again: "A wicked doer giveth heed to the tongue of the unjust; but a righteous man does not listen to lying lips." And although I know that our brotherhood there, assuredly fortified by your foresight, and besides sufficiently cautious by their own vigilance, cannot be taken nor deceived by the poisons of heretics, and that the teachings and precepts of God prevail with them only in proportion as the fear of God is in them; yet, even although needlessly, either my solicitude or my love persuaded me to write these things to you, that no commerce should be entered into with such; that no banquets nor conferences be entertained with the wicked; but that we should be as much separated from them, as they are deserters from the Church; because it is written, "If he shall neglect to hear the Church, let him be unto thee as a heathen man and a publican." And the blessed apostle not only warns, but also commands us to withdraw from such. "We command you," he says, "in the name of Jesus Christ our Lord, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." There can be no fellowship between faith and I faithlessness. He who is not with Christ, who is an adversary of Christ, who is hostile to His unity and peace, cannot be associated with us. If they come with prayers and atonements, let them be heard; if they heap together curses and threats, let them be rejected.

Source: Epistle LIV
[AD 258] Cyprian on Titus 3:10
That we must not speak with heretics. To Titus: "A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned." Of this same thing in the Epistle of John: "They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us." Also in the second to Timothy: "Their word doth creep as a canker."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 373] Athanasius of Alexandria on Titus 3:10
Perhaps even thus being put to shame by the bad odor of their names, they [the heretics] may be enabled to grasp the depth of impiety into which they have fallen. It would be within our rights not to answer them at all, according to the apostolic advice: “One who is heretical, after a first and a second admonition refuse, knowing that such a one is perverted and sins, being self-condemned.” This is even more the case, in that the prophet says about such men: “The fool shall utter foolishness, and his heart shall imagine vain things.” But since, like their leader, they too go about like lions seeking whom among the simple they shall devour, we are compelled to write in reply to your piety, that the brethren being once again instructed by your admonition may still further reprove the vain teaching of those men.

Source: LETTER TO ADELPHUS 60.2
[AD 379] Basil of Caesarea on Titus 3:10
If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment. He who after the first and second admonition remains in his fault should be reported to the superior, that perhaps he may be ashamed when further rebuked. But, if he does not even in this case correct himself, he must be cut off from the rest as a cause of scandal and be looked upon as a heathen and a publican.

Source: LETTERS 22
[AD 397] Ambrose of Milan on Titus 3:10
This monster’s cavern [of heresies], your sacred Majesty, is thick laid (as seafaring men do say it is) with hidden lairs, and all the surrounding neighborhood, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears stopped up. For it is written: “Hedge your ears about with thorns” and again: “Beware of dogs. Beware of evil workers”;6 and yet again: “One who is a heretic, avoid after the first reproof knowing that such a one is fallen and is in sin, being condemned of his own judgment.” So then, like prudent pilots, let us set the sails of our faith for the course wherein we may pass by most safely and again follow the coasts of the Scriptures.

Source: Exposition of the Christian Faith 1.6.47
[AD 407] John Chrysostom on Titus 3:10
He shows that they do not so much err from ignorance as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded, so long as you keep paying out, and even so you will never satisfy their desires…. From such then, as being incorrigible, it is right to turn away.
[AD 420] Jerome on Titus 3:10-11
Avoid a heretical man after one and a second admonition, knowing that such a one is subverted, and sins, being condemned by himself. The name of heresy is stated in the Epistle to the Corinthians: For there must be also heresies: that they also, which are approved, may be made manifest among you (1 Cor. 11:19). And among the works of the flesh, it is listed in the Epistle to the Galatians: Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19-21). It should be carefully observed in these things, that just as the other vices, which are counted among the works of the flesh, exclude us ((Al. are excluded)) from the kingdom of God: so too heresies take away the kingdom of God from us; and it does not matter how someone is excluded from the kingdom. But what is even more remarkable seems to be that thing in the Acts of the Apostles, our faith in Christ, and Ecclesiastical discipline, already being labeled as heresy by perverse men at that time. For the Jews say to the Apostle Paul, "Neither have we received letters from you from Judea ((Al. from you... from Judea)), nor has anyone coming from the brethren reported or spoken any evil of you. But we ask to hear from you what your views are; for it is well known to us about this heresy, because everywhere it is contradicted (Acts 28:21,22)." And though the name of the heresy of Miletus is not mentioned, yet they are designated by the labours of Paul, in his address to the presbyters of the Church, 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock; and of your own selves shall men arise speaking perverse things, to draw away disciples after them' (Acts 20:29-30). These remarks are made in passing, as it were, where elsewhere also heresy is spoken of. The name itself must now be fully examined. In Greek, heresy means an election, that is, everyone chooses for himself that which he thinks best. The philosophers, too, Stoics, Peripatetics, Academics, Epicureans, are called followers of this or that sect. It is needless to go through each one separately, and to enumerate the various dogmas of Marcion, Valentinus, Apelles, Ebion, Montanus, and Manichæus, seeing it is very easy for everyone to know what are the particular errors advocated by each individual. Arius and Eunomius, and the author of the new heresy, would that they were not so well known, perhaps they would have deceived fewer! Therefore, avoid a heretic after the first admonition, or as is better expressed in Greek, νουθεσία, which signifies warning or teaching rather than reproach; which is approved in Latin copies sometimes cited with approval by Pope Athanasius, to the effect that people who are wronged are not sufficient to be informed or warned once or twice, but that the second time they should be given instruction, and that every word should stay in the mouth of two or three witnesses. But why he should be avoided after the first and second admonitions, he gives the reasons, namely, that he is perverted and sins, being condemned by himself. For he who, having been corrected once or twice, does not wish to be corrected after hearing his mistake, is considered to be in error by the corrector: and on the contrary, when preparing for arguments and disputes with words, he wishes to make profit from the one from whom he learnt. Therefore, it is said to be condemned by oneself: because fornication, adultery, murder, and other vices are repelled by priests of the Church. But heretics bring judgment upon themselves, departing from the Church by their own choice: which departure seems to be a condemnation of their own conscience. They think that heresy differs from schism in that heresy has perverse doctrine, while schism separates from the Church due to episcopal dissension, which can be understood to some extent at the beginning. However, no schism does not invent some heresy for itself, so that it may appear to have departed from the Church correctly.

Source: Commentary on Titus
[AD 532] Pseudo-Dionysius the Areopagite on Titus 3:10
A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word; as Paul says: "A man that is an heretic, after the first and second admonition, reject."
[AD 220] Tertullian on Titus 3:11
It is the same Paul who, in his epistle to the Galatians, counts “heresies” among “the sins of the flesh,” who also intimates to Titus that “a man who is a heretic” must be “rejected after the first admonition.” This is on the ground that “he that is perverted and commits sin as a self-condemned man.” Indeed, in almost every epistle, when enjoining on us [the duty] of avoiding false doctrines, he sharply condemns heresies. Of these the practical effects are false doctrines, called in Greek heresis, a word used in the sense of that choice which a man makes when he either teaches them [to others] or takes up with them [for himself]. For this reason it is that he calls the heretic self-condemned, because he has himself chosen that in which he is condemned.

Source: ON PRESCRIPTION AGAINST HERETICS 6
[AD 258] Cyprian on Titus 3:11
He forbade one coming from any heresy to be baptized in the Church; that is, he judged the baptism of all heretics to be just and lawful. And although special heresies have special baptisms and different sins, he, holding communion with the baptism of all, gathered up the sins of all, heaped together into his own bosom. And he charged that nothing should be innovated except what had been handed down; as if he were an innovator, who, holding the unity, claims for the one Church one baptism; and not manifestly he who, forgetful of unity, adopts the lies and the contagions of a profane washing. Let nothing be innovated, says he, nothing maintained, except what has been handed down. Whence is that tradition? Whether does it descend from the authority of the Lord and of the Gospel, or does it come from the commands and the epistles of the apostles? For that those things which are written must be done, God witnesses and admonishes, saying to Joshua the son of Nun: "The book of this law shall not depart out of thy mouth; but thou shalt meditate in it day and night, that thou mayest observe to do according to all that is written therein." Also the Lord, sending His apostles, commands that the nations should be baptized, and taught to observe all things which He commanded. If, therefore, it is either prescribed in the Gospel, or contained in the epistles or Acts of the Apostles, that those who come from any heresy should not be baptized, but only hands laid upon them to repentance, let this divine and holy tradition be observed. But if everywhere heretics are called nothing else than adversaries and antichrists, if they are pronounced to be people to be avoided, and to be perverted and condemned of their own selves, wherefore is it that they should not be thought worthy of being condemned by us, since it is evident from the apostolic testimony that they are of their own selves condemned? So that no one ought to defame the apostles as if they had approved of the baptisms of heretics, or had communicated with them without the Church's baptism, when they, the apostles, wrote such things of the heretics. And this, too, while as yet the more terrible plagues of heresy had not broken forth; while Marcion of Pontus had not yet emerged from Pontus, whose master Cerdon came to Rome,-while Hyginus was still bishop, who was the ninth bishop in that city,-whom Marcion followed, and with greater impudence adding other enhancements to his crime, and more daringly set himself to blaspheme against God the Father, the Creator, and armed with sacrilegious arms the heretical madness that rebelled against the Church with greater wickedness and determination.

Source: Epistle LXXIII
[AD 258] Cyprian on Titus 3:11
For the faith of the sacred Scripture sets forth that the Church is not without, nor can be separated nor divided against itself, but maintains the unity of an inseparable and undivided house; since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: "In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house." Which also we see expressed concerning Rahab, who herself also bore a type of the Church, who received the command which said, "Thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household unto thee into thine house; and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him." In which mystery is declared, that they who will live, and escape from the destruction of the world, must be gathered together into one house alone, that is, into the Church; but whosoever of those thus collected together shall go out abroad, that is, if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.

Source: Epistle LXXV.4
[AD 465] Maximus of Turin on Titus 3:11
For the heretic damns himself when he casts himself out of the Catholic church and under no compulsion leaves the gathering of the saints. He who separates himself from everyone by his own judgment shows what is merited from everyone. The heretic himself, I say, damns himself because, although all the wicked are cast out from the Christian assembly by the sentence of the bishop, the heretic departs himself, by the judgment of his own will, before anyone’s subsequent wishes are expressed.

Source: SERMONS 58.3
[AD 407] John Chrysostom on Titus 3:12
Ver. 12. "When I shall send Artemas unto you, or Tychicus; be diligent to come unto me to Nicopolis." What do you say? After having appointed him to preside over Crete, do you again summon him to yourself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds:

"For I have determined there to winter."

Now Nicopolis is a city of Thrace.

Source: Homily 86 on Titus
[AD 420] Jerome on Titus 3:12
When you come, please hurry to me in Nicopolis, Artemas or Tychicus. I have decided to spend the winter there. In the beginning of this letter we read, "The reason I left you in Crete was to straighten out what was left unfinished and to appoint elders in every town, as I directed you." So that after Paul's departure, the Cretans, who had recently believed and were not left as orphans, but had an apostolic man who would correct what appeared to be lacking. Therefore, because after the foundation of other churches it was necessary for Titus, who would build up the building, he writes to him, that he would send Arteman or Tychicus to Crete, one of the two who were with him, to fulfill his position: he himself would come to Nicopolis, testifying that he would winter there. We approve Paul's paternal affections towards the Cretans from this. Titus has a necessary ministry in the Gospel: however, he does not want him to come to him before Artemas or Tychicus, his successor, arrives in his place. Nicopolis itself is so named because of Augustus' victory, which he won there against Antony and Cleopatra.

Source: Commentary on Titus
[AD 407] John Chrysostom on Titus 3:13-14
Paul urges that they not wait for those who are needy to come to them but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal he will perform his duty. For in doing good actions, it is not those who receive the kindness who are benefitted, so much as those who do the kindness that make gain and profit, for it gives them confidence toward God.

Source: HOMILIES ON TITUS 6
[AD 420] Jerome on Titus 3:13
Send Zenam, the learned in the law, and hasten to send Apollo, so that nothing may be lacking to them. This is the Apollo of whom mention is made in the epistle to the Corinthians: Every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas (1 Cor. I, 12). He was an Alexandrian man, a Jew, very eloquent, and skilful in the scriptures; he was the bishop of the Corinthians; and he is supposed to have gone to the island of Crete with Zenas, the doctor of the law, and to have returned thence to Corinth, after having there regulated the Christian church by his preaching; as Paul too had done by his epistle. But we cannot say who the old testament lawyer was from another passage of scripture, except only this, that he himself, as an apostolic man, had the same work which Apollo exercised: to establish the churches of Christ. Therefore, Titus commands that since they were about to sail from Crete to Greece, he should not allow them to be in need of the bare necessities, but should have what is necessary for a journey.

Source: Commentary on Titus
[AD 430] Augustine of Hippo on Titus 3:13-14
Nevertheless, after the apostle had said in such instruction and advice: “Now such persons we charge and exhort in the Lord Jesus Christ that they work quietly and eat their own bread,” he was mindful of such needs of the holy persons who, although they would obey his commands to work quietly and eat their own bread, would, for many reasons, lack some provision of such necessary commodities. Hence, with foresight he added immediately: “But you, brothers, do not grow tired of well-doing,” so that those who had the means of furnishing sustenance to the servants of God would not grow careless in this respect. Furthermore, when in writing to Titus he said: “Help Zenas the lawyer and Apollos on their way, taking care that nothing be wanting to them.” He continued thus, in order to show why nothing should be lacking in their regard: “And let the people also learn to excel in good works, in order to meet cases of necessity, that they may not be unfruitful.”

Source: On the Work of Monks 15.16
[AD 407] John Chrysostom on Titus 3:14
Ver. 14. "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them."

These were not of the number to whom Churches had been entrusted, but of the number of his companions. But Apollos was the more vehement, being "an eloquent man, and mighty in the Scriptures." [Acts 18:24] But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.

Source: Homily 86 on Titus
[AD 407] John Chrysostom on Titus 3:14-15
Ver. 14, 15. "And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute you. Greet them that love us in the faith."

That is, either those that love Paul himself, or those men that are faithful.

"Grace be with you all. Amen."

How then do you command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them; and manfully await them, but if you are reduced to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not indeed possible for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be uttering a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons.

What means, "that they be careful to maintain good works"? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.

"And let ours," he says, "learn to maintain good works for necessary uses, that they be not unfruitful." You observe that he is more anxious for them than for those who are to receive their kindnesses. For they might probably have been brought on their way by many others, but I am concerned, he says, for our own friends. For what advantage would it be to them, if others should dig up treasures, and maintain their teachers? This would be no benefit to them, for they remained unfruitful. Could not Christ then, Who with five loaves fed five thousand men, and with seven loaves fed four thousand, could not He have supported Himself and His disciples?

Moral. For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. [Mark 15:41] It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. "Not because I desire a gift," he says, "but I desire fruit that may abound to your account." [Philippians 4:17] And at the beginning too, when men sold all their possessions and laid them at the Apostles' feet, the Apostles, do you see, were more concerned for them than for those who received their alms. For if their concern had only been that the poor might by any means be relieved, they would not have judged so severely of the sin of Ananias and Sapphira, when they kept back their money. Nor would Paul have charged men to give "not grudgingly nor of necessity." [2 Corinthians 9:7] What do you say, Paul? Do you discourage giving to the poor? No, he answers; but I consider not their advantage only, but the good of those who give. Do you see, that when the prophet gave that excellent counsel to Nebuchadnezzar, he did not merely consider the poor. For he does not content himself with saying, Give to the poor; but what? "Break off your sins by almsdeeds, and your iniquities by showing mercy to the poor." [Daniel 4:27] Part with your wealth, not that others may be fed, but that you may escape punishment. And Christ again says, "Go and sell that you have, and give to the poor...and come and follow Me." [Matthew 19:21] Do you see that the commandment was given that he might be induced to follow Him? For as riches are an impediment, therefore he commands them to be given to the poor, instructing the soul to be pitiful and merciful, to despise wealth, and to flee from covetousness. For he who has learned to give to him that needs, will in time learn not to receive from those who have to give. This makes men like God. Yet virginity, and fasting, and lying on the ground, are more difficult than this, but nothing is so strong and powerful to extinguish the fire of our sins as almsgiving. It is greater than all other virtues. It places the lovers of it by the side of the King Himself, and justly. For the effect of virginity, of fasting, of lying on the ground, is confined to those who practice them, and no other is saved thereby. But almsgiving extends to all, and embraces the members of Christ, and actions that extend their effects to many are far greater than those which are confined to one.

For almsgiving is the mother of love, of that love, which is the characteristic of Christianity, which is greater than all miracles, by which the disciples of Christ are manifested. It is the medicine of our sins, the cleansing of the filth of our souls, the ladder fixed to heaven; it binds together the body of Christ. Would you learn how excellent a thing it is? In the time of the Apostles, men selling their possessions brought them to them, and they were distributed. For it is said, "Distribution was made unto every man according as he had need." [Acts 4:35] For tell me how, setting aside the future, and not now considering the kingdom that is to come, let us see who in the present life are the gainers, those who received, or those who gave. The former murmured and quarreled with each other. The latter had one soul. "They were of one heart, and of one soul," it is said, "and grace was upon them all." [Acts 4:32] And they lived in great simplicity. Do you see that they were gainers even by thus giving? Tell me now, with whom would you wish to be numbered, with those who gave away their possessions, and had nothing, or with those who received even the goods of others?

See the fruit of almsgiving, the separations and hindrances were removed, and immediately their souls were knit together. "They were all of one heart and of one soul." So that even setting aside almsgiving, the parting with riches is attended with gain. And these things I have said, that those who have not succeeded to an inheritance from their forefathers may not be cast down, as if they had less than those who are wealthy. For if they please they have more. For they will more readily incline to almsgiving, like the widow, and they will have no occasion for enmity towards their neighbor, and they will enjoy freedom in every respect. Such an one cannot be threatened with the confiscation of his goods, and he is superior to all wrongs. As those who fly unincumbered with clothes are not easily caught, but they who are incumbered with many garments and a long train are soon overtaken, so it is with the rich man and the poor. The one, though he be taken, will easily make his escape, while the other, though he be not detained, is incumbered by cords of his own, by numberless cares, distresses, passions, provocations, all which overwhelm the soul, and not these alone, but many other things which riches draw after them. It is much more difficult for a rich man to be moderate and to live frugally, than for the poor, more difficult for him to be free from passion. Then he, you say, will have the greater reward.— By no means.— What, not if he overcomes greater difficulties?— But these difficulties were of his own seeking. For we are not commanded to become rich, but the reverse. But he prepares for himself so many stumbling-blocks and impediments.

Others not only divest themselves of riches, but macerate their bodies, as travelers in the narrow way. Instead of doing this, you heat more intensely the furnace of your passions, and gettest more about you. Go therefore into the broad way, for it is that which receives such as you. But the narrow way is for those who are afflicted and straitened, who bear along with them nothing but those burdens, which they can carry through it, as almsgiving, love for mankind, goodness, and meekness. These if you bear, you will easily find entrance, but if you take with you arrogance, a soul inflamed with passions, and that load of thorns, wealth, there is need of wide room for you to pass, nor will you well be able to enter into the crowd without striking others, and coming down upon them on your way. In this case a wide distance from others is required. But he who carries gold and silver, I mean the achievements of virtue, does not cause his neighbors to flee from him, but brings men nearer to him, even to link themselves with him. But if riches in themselves are thorns, what must covetousness be? Why do you take that away with you? Is it to make the flame greater by adding fuel to that fire? Is not the fire of hell sufficient? Consider how the Three Children overcame the furnace. Imagine that to be hell. With tribulation were they plunged into it, bound and fettered; but within they found large room; not so they that stood around without.

Something of this kind even now will be experienced, if we will manfully resist the trials that encompass us. If we have hope in God, we shall be in security, and have ample room, and those who bring us into these straits shall perish. For it is written, "Whoever digs a pit shall fall therein." [Sirach 26:27] Though they bind our hands and our feet, the affliction will have power to set us loose. For observe this miracle. Those whom men had bound, the fire set free. As if certain persons were delivered up to the servants of their friends, and the servants, from regard to the friendship of their master, instead of injuring them, should treat them with much respect; so the fire, when as it knew that the Three Children were the friends of its Lord, burst their fetters, set them free, and let them go, and became to them as a pavement, and was trodden under their feet. And justly, since they had been cast into it for the glory of God. Let us, as many of us as are afflicted, hold fast these examples.

But behold, they were delivered from their affliction, you say, and we are not. True, they were delivered, and justly; since they did not enter into that furnace expecting deliverance, but as if to die outright. For hear what they say: "There is a God in Heaven, Who will deliver us. But if not, be it known unto you, O King, that we will not serve your gods, nor worship the golden image which you have set up." [Daniel 3:17-18] But we, as if bargaining on the chastisements of the Lord, even fix a time, saying, "If He does not show mercy till this time." Therefore it is that we are not delivered. Surely Abraham did not leave his home expecting again to receive his son, but as prepared to sacrifice him; and it was contrary to his expectation that he received him again safe. And thou, when you fall into tribulation, be not in haste to be delivered, prepare your mind for all endurance, and speedily you shall be delivered from your affliction. For God brings it upon you for this end, that He may chasten you. When therefore from the first we learn to bear it patiently, and do not sink into despair, He presently relieves us, as having effected the whole matter.

I should like to tell you an instructive story, which has much of profit in it. What then is it? Once, when a persecution arose, and a severe war was raging against the Church, two men were apprehended. The one was ready to suffer anything whatever; the other was prepared to submit with firmness to be beheaded, but with fear and trembling shrunk from other tortures. Observe then the dispensation towards these men. When the judge was seated, he ordered the one who was ready to endure anything, to be beheaded. The other he caused to be hung up and tortured, and that not once or twice, but from city to city. Now why was this permitted? That he might recover through torments that quality of mind which he had neglected, that he might shake off all cowardice, and be no longer afraid to endure anything. Joseph too, when he was urgent to escape from prison, was left to remain there. For hear him saying, "Indeed I was stolen away out of the land of the Hebrews; but do thou make mention of me to the king." [Genesis 40:14-15] And for this he was suffered to remain, that he might learn not to place hope or confidence in men, but to cast all upon God. Knowing these things therefore let us give thanks to God, and let us do all things that are expedient for us, that we may obtain the good things to come, through Jesus Christ our Lord, with whom to the Father be glory, with the Holy Ghost, now and ever, and world without end. Amen.

Source: Homily 86 on Titus
[AD 420] Jerome on Titus 3:14
But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He had said above: Send Zenas, the teacher of the law, and Apollo and care for them that nothing be wanting to them. Since therefore a hidden answer might arise, so that anyone who reads this Epistle, not Titus only, might ask whence he should supply those who had no provision for their journey, he solved this difficulty and removed every obstacle by saying: But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He calls our own those who had believed in Christ, who, because they were Christ's, deserved rightly to be called both Paul's and Titus's. You have, he says, the power over the disciples; teach them not to be unfruitful, but to serve as evangelists and apostolic men, who serve with good works, and to serve not in any causes, but in necessary uses, for having food and clothing ((or clothing)), let us be content with these (1 Timothy 6:8); and those who serve the altar should live by the altar; and those who have become participants in our spiritual things should share their carnal goods with us. And lest they easily despise either the letter of Paul or the instruction of Titus, he calls those who do not minister to the evangelists unfruitful. And Solomon himself says in Proverbs: But the fruit of charity (Prov. 3:12). And Paul himself first calls charity the fruit of the spirit (Gal. 5). But charity is especially proven in communication and in ministry. That they may not be unfruitful. For every tree that does not produce good fruit will be cut down and thrown into the fire (Mat. 5:10). But I say this: he who sows sparingly will also reap sparingly. To not give necessary support to apostolic men and evangelizers of Christ is to condemn oneself to sterility.

Source: Commentary on Titus
[AD 420] Jerome on Titus 3:15
Those who are with me greet you. And he had accustomed himself to say hello to Titus from everyone who was with him or at least properly to Titus, because he was such that he deserved the love of all who were with Paul. Truly great praise was attributed to Titus by everyone through Paul.

Salute those who love us in faith. If everyone who loves, loved in faith, and there were no others who loved without faith, Paul would never have added love to faith, saying, "Salute those who love us in faith." For truly mothers love their children, so prepared as they are to die for them; but they do not love in faith, and wives, their husbands, with whom they very frequently die; but that love is not of faith. The love of only the saints loves with faith to such an extent that even if the one who is loved is unbelieving, yet the saint loves him in faith according to this: "Let all your things be done in faith" (1 Cor. 16:14). And elsewhere: "Love your enemies" (Luke 6:35). The saint loves his enemies and therefore loves them in faith because he believes in him who promised to reward him for the fulfillment of his commandment.

The grace of our Lord be with all of you. It should be known that in the Greek codices it is written thus: "Grace be with all of you," so that neither "our Lord" nor "ourselves" is carried in the authentic books. Therefore, he (Paul) invokes grace upon the saints and believers in general, upon Titus and the others who were with him. And just as Isaac the Patriarch blessed his son Jacob (Gen. 27) and the twelve Patriarchs themselves (ibid., 29), so the Apostles, entering a house, would say: "Peace to this house" (Mat. 10:12). And if the house was worthy, their peace rested upon it; but if it showed itself unworthy, their peace returned to those who had invoked it. So even now, at the end of his Epistle, the Apostle invokes grace upon the believers, which, when it had taken effect according to his wish, was in the power of the believers to present as blessed to himself, just as he wished to give it.

Source: Commentary on Titus