Early Church Fathers Scripture Index : Texts
1 Thessalonians 5:17
There are 26 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 34, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter IV.—Various exhortations. (HTML)
CCEL Footnote 363 (In-Text, Margin)
... we can carry nothing out,” let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually[1 Thessalonians 5:17] for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor ...
Ante-Nicene Fathers, Volume 1, page 93, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Polycarp: Shorter and Longer Versions (HTML)
Chapter I.—Commendation and exhortation. (HTML)
CCEL Footnote 1065 (In-Text, Margin)
... glorify [His name] that I have been thought worthy [to behold] thy blameless face, which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with thee. Support all in love, as also thou doest. Give thyself to prayer without ceasing.[1 Thessalonians 5:17] Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the ...
Ante-Nicene Fathers, Volume 1, page 93, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Polycarp: Shorter and Longer Versions (HTML)
Chapter I.—Commendation and exhortation. (HTML)
CCEL Footnote 1069 (In-Text, Margin)
... glorify [His name] that I have been thought worthy to behold thy blameless face, which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all even as the Lord does with thee. Support all in love, as also thou doest. Give thyself to prayer without ceasing.[1 Thessalonians 5:17] Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does ...
Ante-Nicene Fathers, Volume 3, page 689, footnote 13 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Kneeling. (HTML)
CCEL Footnote 8919 (In-Text, Margin)
... exultation. But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and Stations, no prayer should be made without kneeling, and the remaining customary marks of humility; for (then) we are not only praying, but deprecating, and making satisfaction to God our Lord. Touching times of prayer nothing at all has been prescribed, except clearly “to pray at every time and every place.”[1 Thessalonians 5:17]
Ante-Nicene Fathers, Volume 4, page 108, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of Stations, and of the Hours of Prayer. (HTML)
CCEL Footnote 1079 (In-Text, Margin)
... which (in Peter’s case) was apparently to finish that duty, after prayer. Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray[1 Thessalonians 5:17] always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human—(hours) which divide the day, which distinguish businesses, which re-echo in the public ear—have likewise ever been of special ...
Ante-Nicene Fathers, Volume 6, page 61, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Four Homilies. (HTML)
On the Annunciation to the Holy Virgin Mary. Discourse Second. (HTML)
... glorious pregnancy, “I bring you good tidings of great joy, which shall be to all people.” And again the Lord, who came for the purpose of accomplishing a saving passion, said, “I will see you, and ye shall rejoice; and your joy no man taketh from you.” And after His resurrection again, by the hand of the holy women, He gave us first of all the salutation “Hail!” And again, the apostle made the announcement in similar terms, saying, “Rejoice evermore: pray without ceasing: in everything give thanks.”[1 Thessalonians 5:16-18] See, then, dearly beloved, how the Lord has conferred upon us everywhere, and indivisibly, the joy that is beyond conception, and perennial. For since the holy Virgin, in the life of the flesh, was in possession of the incorruptible citizenship, and ...
Ante-Nicene Fathers, Volume 9, page 512, footnote 9 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIV. (HTML)
Chastity and Prayer. (HTML)
... inquire who it is that asketh, for no one of those who do not receive has asked, even though he seems to have done so, since it is not lawful to say that the saying, “Every one that asketh receiveth,” is a lie. Who then is he that asketh, but he who has obeyed Jesus when He says, “If ye stand praying, believe that ye receive, and ye shall receive”? But he that asketh must do everything in his power that he may pray “with the spirit” and pray also “with the understanding,” and pray “without ceasing,”[1 Thessalonians 5:17] keeping in mind also the saying, “And He spake a parable unto them to the end that they ought always to pray, and not to faint, saying, There was in a city a judge,” etc. And it is useful to know what it is to ask, and what it is to receive, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 107, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 982 (In-Text, Margin)
13. And who observed and noticed the cause of his groaning? “All my desire is before Thee” (ver. 9). For it is not before men who cannot see the heart, but it is before Thee that all my desire is open! Let your desire be before Him; and “the Father, who seeth in secret, shall reward thee.” For it is thy heart’s desire that is thy prayer; and if thy desire continues uninterrupted, thy prayer continueth also. For not without a meaning did the Apostle say, “Pray without ceasing.”[1 Thessalonians 5:17] Are we to be “without ceasing” bending the knee, prostrating the body, or lifting up our hands, that he says, “Pray without ceasing”? Or if it is in this sense that we say that we “pray,” this, I believe, we cannot do “without ceasing.” There is another ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 196, footnote 11 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
His early ascetic life. (HTML)
CCEL Footnote 998 (In-Text, Margin)
... the good man as it were supplies for his journey in the way of virtue. So dwelling there at first, he confirmed his purpose not to return to the abode of his fathers nor to the remembrance of his kinsfolk; but to keep all his desire and energy for perfecting his discipline. He worked, however, with his hands, having heard, ‘he who is idle let him not eat,’ and part he spent on bread and part he gave to the needy. And he was constant in prayer, knowing that a man ought to pray in secret unceasingly[1 Thessalonians 5:17]. For he had given such heed to what was read that none of the things that were written fell from him to the ground, but he remembered all, and afterwards his memory served him for books.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 512, footnote 9 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii. (HTML)
... us not forget that which Paul delivered, declaring it to the Corinthians; I mean His resurrection, whereby ‘He destroyed him that had the power of death, that is, the devil;’ and raised us up together with Him, having loosed the bands of death, and vouchsafed a blessing instead of a curse, joy instead of grief, a feast instead of mourning, in this holy joy of Easter, which being continually in our hearts, we always rejoice, as Paul commanded; ‘We pray without ceasing; in everything we give thanks[1 Thessalonians 5:17].’ So we are not remiss in giving notice of its seasons, as we have received from the Fathers. Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 513, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving[1 Thessalonians 5:16-17]? The unthankful departing far from these are rightly deprived of the joy springing therefrom: for ‘joy and gladness are taken from their mouth.’ Therefore, the [divine] word doth not allow them to have peace; ‘For there is no peace to the wicked, saith the Lord,’ they labour in pain and grief. So, not even to him who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord. For even he, having ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 515, footnote 5 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
... proclaim it, and being afflicted, we will sing Psalms, in that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously vexed, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same manner to draw near to God saying, ‘Let your requests, with thanksgiving, be made known unto God.’ And being desirous that we should always continue in this resolution, he says, ‘At all times give thanks; pray without ceasing[1 Thessalonians 5:17].’ For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, ‘Through Thee will we pierce through our enemies, and by my God I will leap over a wall.’ ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 537, footnote 1 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... meditation and exercise in godliness, being at all times the habit of the saints, is urgent on us at the present time, when the divine word desires us to keep the feast with them if we are in this disposition. For what else is the feast, but the constant worship of God, and the recognition of godliness, and unceasing prayers from the whole heart with agreement? So Paul wishing us to be ever in this disposition, commands, saying, ‘Rejoice evermore; pray without ceasing; in everything give thanks[1 Thessalonians 5:16-18].’ Not therefore separately, but unitedly and collectively, let us all keep the feast together, as the prophet exhorts, saying, ‘O come, let us rejoice in the Lord; let us make a joyful noise unto God our Saviour.’ Who then is so negligent, or who so ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18. (HTML)
... ‘From the night my spirit seeketh Thee early, O God, because Thy commandments are light.’ And another says, ‘My soul fainteth for the longing it hath for Thy judgments at all times.’ And again he says, ‘For Thy judgments I have hoped, and Thy law will I keep at all times.’ Another boldly cries out, saying, ‘Mine eye is ever towards the Lord.’ And with him one says, ‘The meditation of my heart is before Thee at all times.’ And Paul further advises, ‘At all times give thanks; pray without ceasing[1 Thessalonians 5:17].’ Those who are thus continually engaged, are waiting entirely on the Lord, and say, ‘Let us follow on to know the Lord: we shall find Him ready as the morning, and He will come to us as the early and the latter rain for the earth.’ For not only ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 31, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 503 (In-Text, Margin)
22. How great inconveniences are involved in wedlock and how many anxieties encompass it I have, I think, described shortly in my treatise—published against Helvidius —on the perpetual virginity of the blessed Mary. It would be tedious to go over the same ground now; and any one who pleases may draw from that fountain. But lest I should seem wholly to have passed over the matter, I will just say now that the apostle bids us pray without ceasing,[1 Thessalonians 5:17] and that he who in the married state renders his wife her due cannot so pray. Either we pray always and are virgins, or we cease to pray that we may fulfil the claims of marriage. Still he says: “If a virgin marry she hath not sinned. Nevertheless such shall have trouble in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 38, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 621 (In-Text, Margin)
37. Farther, although the apostle bids us to “pray without ceasing,”[1 Thessalonians 5:17] and although to the saints their very sleep is a supplication, we ought to have fixed hours of prayer, that if we are detained by work, the time may remind us of our duty. Prayers, as every one knows, ought to be said at the third, sixth and ninth hours, at dawn and at evening. No meal should be begun without prayer, and before leaving table thanks should be returned to the Creator. We should rise two or three times in the night, and go over the parts of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 75, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1146 (In-Text, Margin)
... others who have discussed the doctrines of the Church. “And I would sooner follow them in their faults than copy the dull pedantry of the writers of to-day.” Let married men, if they please, swell with rage because I have said, “I ask you, what kind of good thing is that which forbids a man to pray, and which prevents him from receiving the body of Christ?” When I do my duty as a husband, I cannot fulfil the requirements of continence. The same apostle, in another place, commands us to pray always.[1 Thessalonians 5:17] “But if we are always to pray we must never yield to the claims of wedlock for, as often as I render her due to my wife, I incapacitate myself for prayer.” When I spoke thus it is clear that I relied on the words of the apostle: “Defraud ye not one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 248, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3446 (In-Text, Margin)
11. If I wish you then not to live with your mother, it is for the reasons given above, and above all for the two following. If she offers you delicacies to eat, you will grieve her by refusing them; and if you take them, you will add fuel to the flame that already burns within you. Again in a house where there are so many girls you will see in the daytime sights that will tempt you at night. Never take your hand or your eyes off your book; learn the psalms word for word, pray without ceasing,[1 Thessalonians 5:17] be always on the alert, and let no vain thoughts lay hold upon you. Direct both body and mind to the Lord, overcome wrath by patience, love the knowledge of scripture, and you will no longer love the sins of the flesh. Do not let your mind become a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 448, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Prologue. (HTML)
CCEL Footnote 5132 (In-Text, Margin)
... others that their power can be broken, that they can be governed and restrained, as unmanageable horses are held in check by peculiar kinds of bits. Their views have been explained by Tully in the “Tusculan Disputations,” and Origen in his “Stromata” endeavours to blend them with ecclesiastical truth. I pass over Manichæus, Priscillianus, Evagrius of Ibora, Jovinianus, and the heretics found throughout almost the whole of Syria, who, by a perversion of the import of their name, are commonly called[1 Thessalonians 5:17] Massalians, in Greek, Euchites, all of whom hold that it is possible for human virtue and human knowledge to attain perfection, and arrive, I will not say merely at a likeness to, but an equality with God; and who go the length of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 239, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm I. (HTML)
... achieves the perfection of happiness by unbroken and unwearied meditation in the Law. Now it may be objected that this is impossible owing to the conditions of human infirmity, which require time for repose, for sleep, for food: so that our bodily circumstances preclude us from the hope of attaining happiness, inasmuch as we are distracted by the interruption of our bodily needs from our meditation by day and night. Parallel to this passage are the words of the Apostle, Pray without ceasing[1 Thessalonians 5:17]. As though we were bound to set at naught our bodily requirements and to continue praying without any interruption! Meditation in the Law, therefore, does not lie in reading its words, but in pious performance of its injunctions; not in a mere ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 205, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book II. Of the Canonical System of the Nocturnal Prayers and Psalms. (HTML)
Chapter I. Of the Canonical System of the Nocturnal Prayers and Psalms. (HTML)
Girt, therefore, with this twofold girdle of which we have spoken, the soldier of Christ should next learn the system of the canonical prayers and Psalms which was long ago arranged by the holy fathers in the East. Of their character, however, and of the way in which we can pray, as the Apostle directs, “without ceasing,”[1 Thessalonians 5:17] we shall treat, as the Lord may enable us, in the proper place, when we begin to relate the Conferences of the Elders.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 261, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book VIII. Of the Spirit of Anger. (HTML)
Chapter XIII. That we should not retain our anger even for an instant. (HTML)
... thou bringest thy gift to the altar and there rememberest that thy brother hath aught against thee, leave there thy gift at the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” How then may we retain displeasure against our brother, I will not say for several days, but even till the going down of the sun, if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: “Pray without ceasing;”[1 Thessalonians 5:17] and “in every place lifting up holy hands without wrath and disputing.” It remains then either that we never pray at all, retaining this poison in our hearts, and become guilty in regard of this apostolic or evangelic charge, in which we are bidden ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 388, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter III. How pure and sincere prayer can be gained. (HTML)
... recall our former lust and business, or make us shake with foolish laughter (which I am ashamed to speak of) at some silly joke, or smile at some action, or fly back to our previous conversation. And therefore if we do not want anything to haunt us while we are praying, we should be careful before our prayer, to exclude it from the shrine of our heart, that we may thus fulfill the Apostle’s injunction: “Pray without ceasing;” and: “In every place lifting up holy hands without wrath or disputing.”[1 Thessalonians 5:17] For otherwise we shall not be able to carry out that charge unless our mind, purified from all stains of sin, and given over to virtue as to its natural good, feed on the continual contemplation of Almighty God.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 390, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter VI. Of the vision which a certain Elder saw concerning the restless work of a brother. (HTML)
... be fixed; for in his case even a slight separation from that highest good must be regarded as present death and most dangerous destruction. And when the soul has been established in such a peaceful condition, and has been freed from the meshes of all carnal desires, and the purpose of the heart has been steadily fixed on that which is the only highest good, he will then fulfil this Apostolic precept: “Pray without ceasing;” and: “in every place lifting up holy hands without wrath and disputing:”[1 Thessalonians 5:17] for when by this purity (if we can say so) the thoughts of the soul are engrossed, and are re-fashioned out of their earthly condition to bear a spiritual and angelic likeness, whatever it receives, whatever it takes in hand, whatever it does, the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 409, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference X. The Second Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XIV. The answer how we can gain stability of heart or of thoughts. (HTML)
... heart. There are three things which make a shifting heart steadfast, watchings, meditation, and prayer, diligence in which and constant attention will produce steadfast firmness of mind. But this cannot be secured in any other way unless all cares and anxieties of this present life have been first got rid of by indefatigable persistence in work dedicated not to covetousness but to the sacred uses of the monastery, that we may thus be able to fulfil the Apostle’s command: “Pray without ceasing.”[1 Thessalonians 5:17] For he prays too little, who is accustomed only to pray at the times when he bends his knees. But he never prays, who even while on his bended knees is distracted by all kinds of wanderings of heart. And therefore what we would be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 523, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIII. The Third Conference of Abbot Theonas. On Sinlessness. (HTML)
Chapter V. How no one can be continually intent upon that highest good. (HTML)
... raises his soul in prayer to God on high, does not fall into a sort of stupor, and even against his will offend by that very thing from which he hoped for pardon of his sins? Who, I ask, is so alert and vigilant as never, while he is singing a Psalm to God, to allow his mind to wander from the meaning of Scripture? Who is so intimate with and closely joined to God, as to congratulate himself on having carried out for a single day that rule of the Apostle’s, whereby he bids us pray without ceasing?[1 Thessalonians 5:17] And though all these things may seem to some, who are involved in grosser sins, to be trivial and altogether foreign to sin, yet to those who know the value of perfection a quantity even of very small matters becomes most serious.