Let us, then, be imitators of the Lord in meekness, and let us compete to see who shall more especially be injured and oppressed and cheated. (ibid. 10)
The beginning is faith, and the end is love. Now these two, being inseperably connected together, are of God, while all other things which are needed for a holy life follow after them. No man making a profession of faith continues sinning, nor does he that possesses love hate anyone. The tree is made manifest by its fruit, and so those that profess themselves to be Christians shall be recognized by their conduct. For the work of profession is not needed now, but that one be found continuing in the power of faith to the end. (ibid. 14)
It is better for a man to be silent and be [a Christian], than to talk and not be one. It is good to teach, if he who speaks also acts. There is one Teacher, who spoke and it was done. Even those things which he did in silence are worthy of the Father. He who possesses the Word of Jesus is truly able to hear even his very silence, so that he may be perfect and may both act as he speaks and be recognized by his silence. There is nothing that is hidden from God. Our very secrets are near to him. Therefore, let us do everything as those who have him dwelling in us. (ibid. 15)
There are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it. The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into his suffering, his life is not in us. (Letter to the Magnesians 5)
The Scripture says, "Woe to those who are wise in their own opinion and prudent in their own sight" [Is. 5:21]. Let us be spiritually-minded. Let us be a perfect temple to God. As much as in us lies, let us meditate on the fear of God, and let us keep his commandments, so that we may rejoice in his ordinances. (Letter of Barnabas 4)
It is not by ruling over his neighbors, or by seeking to hold the supremacy over those that are weaker, or by being rich and showing violence towards those that are inferior, that happiness is found. Not by any of these things can one become an imitator of God. These things do not at all constitute His majesty.
On the contrary, the one who is an imitator of God is he who takes upon himself the burden of his neighbor; who, in whatever ways he may be superior, is ready to benefit another who is deficient; who, whatever things he has received from God, he distributes to the needy and thus becomes a god to those who receive from him.
Do this, and you shall see, while still on earth, that God in the heavens rules over [the universe]. Then you shall begin to speak the mysteries of God. Then shall you both love and admire those that suffer punishment because they will not deny God. Then shall you condemn the deceit and error of the world because you shall know what it is to truly live in heaven. You shalt despise that which is esteemed to be death here, when you shall fear what is truly death: that which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. (ch. 10)
But there is no other [way] than this: to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives. (Dialogue with Trypho, ch. 44).
I said to him, "Sir, these commandments are great and good and glorious and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man because they are exceptionally difficult."
He answered … me, "If you consider it certain that they can be kept, then you will easily keep them, and they will not be difficult. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I say to you that if you do not keep them, but neglect them, you will not be saved, nor your children, nor your family, since you have already determined for yourself that these commandments cannot be kept by man."
… "O fool, senseless and doubting, don't you see how great the glory of God is? … [God] created the world for the sake of man, subjected all creation to him, and gave him power to rule over everything under heaven. If man is the lord of of the creatures of God and rules over everything, is he not able to be Lord also of these commandments?
"For," said he, "the man who has the Lord in his heart can also be Lord of all and of every one of these commandments, but to those who have the Lord only on their lips … the commandments are hard and difficult. Therefore, you who are empty and fickle in your faith, put the Lord in your heart, and you will know that there is nothing easier, sweeter, or more manageable than these commandments." (Shepherd of Hermas II:12:3-4)
You know that those whose life is directed towards God as its rule, so that each one may be blameless and irreproachable before him, will not entertain even the thought of the slightest sin. For if we believed that we were going to live only in this present life, then we might be suspected of sinning, through being enslaved to flesh and blood or overcome by gain or carnal desire, but since we know that God is witness to what we think and say both by night and by day—and that he, being light, sees all things in our heart—we are persuaded that when we are removed from this present life we shall live another life better than the present one … or if we fall with everyone else, a worse one and in fire. On these grounds it is not likely that we would wish to do evil or deliver ourselves over to the great Judge to be punished. (A Plea for the Christians 32)
As far, however, as we can, let us try to sin as little as possible. For nothing is so urgent in the first place as deliverance from passions and disorders, and then the checking of our liability to fall into sins that have become habitual. It is best, therefore, not to sin at all in any way, which we assert to be the prerogative of God alone; next to keep clear of voluntary transgressions, which is characteristic of the wise man; thirdly, not to fall into many involuntary offenses, which is peculiar to those who have been excellently trained. Not to continue long in sins, let that be ranked last. But this also is salutary to those who are called back to repentance, to renew the contest. (The Instructor, Bk. II, ch. 1)
When Christians are brought before you on the mere ground of their name, is there ever found among them an ill-doer ... ? It is always with your folk the prison is steaming, the mines are sighing, the wild beasts are fed: it is from you the exhibitors of gladiatorial shows always get their herds of criminals to feed up for the occasion. You find no Christian there unless it is simply for being one; or if one is there as something else, a Christian he is no longer. (Apology 44)
The Christian confines himself to the female sex ... The Christian husband has nothing to do with any but his own wife ... A Christian with grace-healed eyes is sightless in this matter [i.e., looking on women for lust]; he is mentally blind against the assaults of passion ... the Christian does not play the proud man even to the pauper ... the Christian, even when he is condemned, gives thanks ... the Christian is noted for his faithfulness even among those who are not of his religion ... the Christian does no harm to his foe. (Apology 46)
We therefore, who are estimated by our character and our modesty, reasonably abstain from evil pleasures and from your pomps and exhibitions, the origin of which is in connection with sacred things we know, and we condemn their mischievous enticements. For in the chariot games who does not shudder at the madness of the people brawling among themselves? or at the teaching of murder in the gladiatorial games? In the scenic games also the madness is not less, but the debauchery is more prolonged: for now a mimic either expounds or shows forth adulteries; now a nerveless player, while he feigns lust, suggests it; the same actor disgraces your gods by attributing to them adulteries, sighs, hatreds; the same provokes your tears with pretended sufferings, with vain gestures and expressions. (The Octavius 37)