Early Church Fathers Scripture Index : Texts
2 Thessalonians 3
There are 68 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 35, footnote 19 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter XI.—Expression of grief on account of Valens. (HTML)
CCEL Footnote 402 (In-Text, Margin)
... Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,”[2 Thessalonians 3:15] but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.
Ante-Nicene Fathers, Volume 1, page 62, footnote 15 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Magnesians: Shorter and Longer Versions (HTML)
Chapter IX.—Let us live with Christ. (HTML)
CCEL Footnote 688 (In-Text, Margin)
... wrote of Me;” and again, “Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;” how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.” Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”[2 Thessalonians 3:10] For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.” But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, ...
Ante-Nicene Fathers, Volume 1, page 111, footnote 22 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter XI.—Inculcation of various moral duties. (HTML)
CCEL Footnote 1255 (In-Text, Margin)
Let no one addicted to idleness eat,[2 Thessalonians 3:10] lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy “be not so much as named among you.” Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Cæsar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or ...
Ante-Nicene Fathers, Volume 1, page 417, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter IV.—The truth is to be found nowhere else but in the Catholic Church, the sole depository of apostolical doctrine. Heresies are of recent formation, and cannot trace their origin up to the apostles. (HTML)
CCEL Footnote 3320 (In-Text, Margin)
2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition,[2 Thessalonians 3:6] believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the ...
Ante-Nicene Fathers, Volume 2, page 21, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Second.—Commandments (HTML)
Commandment Fourth. On Putting One’s Wife Away for Adultery. (HTML)
CCEL Footnote 170 (In-Text, Margin)
... sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions. Wherefore if any one[2 Thessalonians 3:14] persists in such deeds, and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such ...
Ante-Nicene Fathers, Volume 2, page 22, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Second.—Commandments (HTML)
Commandment Fourth. On Putting One’s Wife Away for Adultery. (HTML)
CCEL Footnote 171 (In-Text, Margin)
... Wherefore if any one persists in such deeds, and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not,” said he, “give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure;[2 Thessalonians 3:14] for it is He, indeed, who has power over all.”
Ante-Nicene Fathers, Volume 2, page 448, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone. (HTML)
“Many rod-bearers there are, but few Bacchi,” according to Plato. “For many are called, but few chosen.” “Knowledge is not in all,” says the apostle. “And pray that we may be delivered from unreasonable and wicked men: for all men have not faith.”[2 Thessalonians 3:1-2] And the Poetics of Cleanthes, the Stoic, writes to the following effect:—
Ante-Nicene Fathers, Volume 3, page 63, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Sundry Objections or Excuses Dealt with. (HTML)
CCEL Footnote 189 (In-Text, Margin)
... from the Scriptures, “that the apostle has said, ‘As each has been found, so let him persevere.’” We may all, therefore, persevere in sins, as the result of that interpretation! for there is not any one of us who has not been found as a sinner, since no other cause was the source of Christ’s descent than that of setting sinners free. Again, they say the same apostle has left a precept, according to his own example, “That each one work with his own hands for a living.”[2 Thessalonians 3:6-12] If this precept is maintained in respect to all hands, I believe even the bath-thieves live by their hands, and robbers themselves gain the means to live by their hands; forgers, again, execute their evil handwritings, not of course with ...
Ante-Nicene Fathers, Volume 3, page 464, footnote 18 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Second Epistle to the Thessalonians. An Absurd Erasure of Marcion; Its Object Transparent. The Final Judgment on the Heathen as Well as the Jews Could Not Be Administered by Marcion's Christ. The Man of Sin--What? Inconsistency of Marcion's View. The Antichrist. The Great Events of the Last Apostasy Within the Providence and Intention of the Creator, Whose are All Things from the Beginning. Similarity of the Pauline Precepts with Those of the Creator. (HTML)
... spite of all this evidence has not been acknowledged; or he who has been brought out to view once for all in one only copy of the gospel—and even that without any sure authority—which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions the vengeance, I mean the Gospel; (in other words,) both the truth and (its accompanying) salvation. The charge, that “if any would not work, neither should he eat,”[2 Thessalonians 3:10] is in strict accordance with the precept of Him who ordered that “the mouth of the ox that treadeth out the corn should not be muzzled.”
Ante-Nicene Fathers, Volume 4, page 59, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
The Spiritualists Vindicated from the Charge of Novelty. (HTML)
CCEL Footnote 581 (In-Text, Margin)
... being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition,[2 Thessalonians 3:6] or with burdensomeness, in opposition to the “light burden” of the Lord.
Ante-Nicene Fathers, Volume 4, page 87, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Of St. Paul, and the Person Whom He Urges the Corinthians to Forgive. (HTML)
CCEL Footnote 829 (In-Text, Margin)
... commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they “would confirm toward him affection,” as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) “affection,” not “communion;” as (he writes) withal to the Thessalonians: “But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother.”[2 Thessalonians 3:14-15] Accordingly, he could have said that to a fornicator, too, “affection” only was conceded, not “communion” as well; to an incestuous man, however, not even “affection;” whom he would, to be sure, have bidden to be banished from their midst ...
Ante-Nicene Fathers, Volume 4, page 88, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
The Same Subject Continued. (HTML)
CCEL Footnote 837 (In-Text, Margin)
... For if he had sentenced him “to be surrendered to Satan for the destruction of the flesh,” of course he had condemned rather than rebuked him. Some other, then, it was to whom he willed the “rebuke” to be sufficient; if, that is, the fornicator had incurred not “rebuke” from his sentence, but “condemnation.” For I offer you withal, for your investigation, this very question: Whether there were in the first Epistle others, too, who “wholly saddened” the apostle by “acting disorderly,”[2 Thessalonians 3:6] and “were wholly saddened” by him, through incurring (his) “rebuke,” according to the sense of the second Epistle; of whom some particular one may in that (second Epistle) have received pardon. Direct we, moreover, our attention to the entire first ...
Ante-Nicene Fathers, Volume 4, page 88, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
The Same Subject Continued. (HTML)
CCEL Footnote 837 (In-Text, Margin)
... For if he had sentenced him “to be surrendered to Satan for the destruction of the flesh,” of course he had condemned rather than rebuked him. Some other, then, it was to whom he willed the “rebuke” to be sufficient; if, that is, the fornicator had incurred not “rebuke” from his sentence, but “condemnation.” For I offer you withal, for your investigation, this very question: Whether there were in the first Epistle others, too, who “wholly saddened” the apostle by “acting disorderly,”[2 Thessalonians 3:11] and “were wholly saddened” by him, through incurring (his) “rebuke,” according to the sense of the second Epistle; of whom some particular one may in that (second Epistle) have received pardon. Direct we, moreover, our attention to the entire first ...
Ante-Nicene Fathers, Volume 4, page 94, footnote 15 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Answer to a Psychical Objection. (HTML)
CCEL Footnote 925 (In-Text, Margin)
... flavour of the whole lump.” Again to Timotheus: “Lay hands on no one hastily, nor communicate with others’ sins.” Again to the Ephesians: “Be not, then, partners with them: for ye were at one time darkness.” And yet more earnestly: “Communicate not with the unfruitful works of darkness; nay rather withal convict them. For (the things) which are done by them in secrecy it is disgraceful even to utter.” What more disgraceful than immodesties? If, moreover, even from a “brother” who “walketh idly”[2 Thessalonians 3:6] he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator! For these are the deliberate judgments of Christ, “loving the Church,” who “hath delivered Himself up for her, that He may sanctify her (purifying her utterly ...
Ante-Nicene Fathers, Volume 5, page 204, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
... and oppositions of science falsely so called; which some professing have erred concerning the faith.” And again, “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also.” If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that “all men have not faith,”[2 Thessalonians 3:2] how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?
Ante-Nicene Fathers, Volume 5, page 283, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Presbyters and Deacons. (HTML)
CCEL Footnote 2149 (In-Text, Margin)
... example, that ye should do as I have done to you.” Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, “Neither did we eat any man’s bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you.”[2 Thessalonians 3:8]
Ante-Nicene Fathers, Volume 5, page 347, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics. (HTML)
CCEL Footnote 2593 (In-Text, Margin)
... 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.”[2 Thessalonians 3:6] There can be no fellowship between faith and 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; ...
Ante-Nicene Fathers, Volume 5, page 429, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3158 (In-Text, Margin)
... madness, yet do you others, if either taken in simplicity, or induced by error, or deceived by some craftiness of misleading cunning, loose yourselves from the nets of deceit, free your wandering steps from errors, acknowledge the straight way of the heavenly road. The word of the witnessing apostle is: “We command you,” says he, “in the name of our Lord Jesus Christ, that ye withdraw yourselves from all brethren that walk disorderly, and not after the tradition that they have received from us.”[2 Thessalonians 3:6] And again he says, “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them.” We must withdraw, nay rather must flee, from those who fall ...
Ante-Nicene Fathers, Volume 5, page 551, footnote 13 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
Paul to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that ye depart from all brethren who walk disorderly, and not according to the tradition which they have received from us.”[2 Thessalonians 3:6] Also in the forty-ninth Psalm: “If thou sawest a thief, at once thou rannest with him, and placedst thy portion with the adulterers.”
Ante-Nicene Fathers, Volume 5, page 551, footnote 13 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
Paul to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that ye depart from all brethren who walk disorderly, and not according to the tradition which they have received from us.”[2 Thessalonians 3:14-15] Also in the forty-ninth Psalm: “If thou sawest a thief, at once thou rannest with him, and placedst thy portion with the adulterers.”
Ante-Nicene Fathers, Volume 7, page 381, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter XII.—Reception of Christians (HTML)
CCEL Footnote 2482 (In-Text, Margin)
1. But let every one that cometh in the name of the Lord be received, and afterward ye shall prove and know him; for ye shall have understanding right and left. 2. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be. 3. But if he willeth to abide with you, being an artisan, let him work and eat;[2 Thessalonians 3:10] but if he hath no trade, 4. according to your understanding see to it that, as a Christian, he shall not live with you idle. 5. But if he willeth not to do, he is a Christ-monger. Watch that ye keep aloof from such.
Ante-Nicene Fathers, Volume 7, page 425, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. VIII.—On the Duty of Working for a Livelihood (HTML)
CCEL Footnote 2864 (In-Text, Margin)
... from thee as an evil runagate.” And again: “He that manageth his own land shall be filled with bread.” And elsewhere he says: “The slothful has folded his own hands together, and has eaten his own flesh.” And afterwards: “The sluggard hides his hand; he will not be able to bring it to his mouth.” And again: “By slothfulness of the hands a floor will be brought low.” Labour therefore continually; for the blot of the slothful is not to be healed. But “if any one does not work, let not such a one eat”[2 Thessalonians 3:10] among you. For the Lord our God hates the slothful. For no one of those who are dedicated to God ought to be idle.
Ante-Nicene Fathers, Volume 8, page 629, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistle of Pope Anterus. (HTML)
CCEL Footnote 2823 (In-Text, Margin)
... seat, “that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.” “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, who shall stablish you, and keep you from evil.”[2 Thessalonians 3:1-3] Wherefore set your hearts continually in the strength (virtute) of God, and always resist the wicked, and tell these things, according to the word of the prophet, “to the generations following; for this God is our God unto eternity, and He ...
Ante-Nicene Fathers, Volume 8, page 629, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistle of Pope Anterus. (HTML)
CCEL Footnote 2825 (In-Text, Margin)
... against the brethren, or excite against them seditions and slanders. For it is an easy thing to deceive man with a word, but it is not so with the Lord. Wherefore ye ought to reprehend such persons, and turn away from them, to the end that, all darkness of this manner being completely done away, the Morning Star may shine upon them, and gladness arise in their hearts. “ And we have confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you.”[2 Thessalonians 3:4] For the more ye show forth your kindnesses to them, the greater a return have ye to look for from the omnipotent God whom they serve. May the omnipotent God keep you in His protection, and grant you to maintain honour and precept; and may glory and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 503, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 1 (HTML)
CCEL Footnote 2476 (In-Text, Margin)
1. bidding, holy brother Aurelius, it was meet that I should comply withal, with so much the more devotion, by how much the more it became clear unto me Who, out of thee, did speak that bidding. For our Lord Jesus Christ, dwelling in thine inner part, and inspiring into thee a solicitude of fatherly and brotherly charity, whether our sons and brothers the monks, who neglect to obey blessed Paul the Apostle, when he saith, “If any will not work, neither let him eat,”[2 Thessalonians 3:10] are to have that license permitted unto them; He, assuming unto His work thy will and tongue, hath commanded me out of thee, that I should hereof write somewhat unto thee. May He therefore Himself be present with me also, that I may obey in such sort that from His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 505, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 4 (HTML)
CCEL Footnote 2483 (In-Text, Margin)
... night and day working that we might not burden any of you: not for that we have not power, but that we might give ourselves as a pattern to you in which ye should imitate us. For also when we were with you, we gave you this charge, that if any will not work, let him not eat. For we have heard that certain among you walk unquietly, working not at all, but being busy-bodies. Now them that are such we charge and beseech in our Lord Jesus Christ, that with silence they work, and eat their own bread.”[2 Thessalonians 3:6-12] What can be said to these things, since, that none might thereafter have license to interpret this according to his wish, not according to charity, he by his own example hath taught what by precept he hath enjoined? To him, namely, as to an Apostle, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 508, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 9 (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... Christ.” Let therefore these persons say in what way from spiritual work the Apostle had carnal food, when himself openly says that he had not used this power. But if from spiritual work he had not carnal food, it remains that from bodily work he had it and thereof saith, “Neither did we eat any man’s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an example unto you to follow us.[2 Thessalonians 3:8-9] All things,” saith he, “we suffer, lest we cause any hindrance to the Gospel of Christ.”
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 511, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 15 (HTML)
CCEL Footnote 2518 (In-Text, Margin)
15. But when he might use to work, that is, in what spaces of time, that he might not be hindered from preaching the Gospel, who can make out? Though, truly, that he wrought at hours of both day and night himself hath not left untold.[2 Thessalonians 3:8] Yet these men truly, who as though very full of business and occupation inquire about the time of working, what do they? Have they from Jerusalem round about even to Illyricum filled the lands with the Gospel? or whatever of barbarian nations hath remained yet to be gone unto, and to be filled of the peace of the Church, have they undertaken? We know them into a certain holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 511, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 16 (HTML)
CCEL Footnote 2521 (In-Text, Margin)
16. For he himself also, with an eye to the like necessities of saints, who, although they obey his precepts, “that with silence they work and eat their own bread,” may yet from many causes stand in need of somewhat by way of supplement to the like sustenance, therefore, after he had thus said, teaching and premonishing, “Now them which are such we command and beseech in our Lord Jesus Christ, that with silence they work and eat their own bread;”[2 Thessalonians 3:12-13] yet, lest they which had whereof they might supply the needs of the servants of God, should hence take occasion to wax lazy, providing against this he hath straightway added, “But ye, brethren, become not weak in showing beneficence.” And when he was writing to Titus, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 515, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 22 (HTML)
CCEL Footnote 2552 (In-Text, Margin)
... them, doing work: for they were tent-makers.” This if they shall essay to interpret allegorically, they show what proficients they be in ecclesiastical learning, on which they glory that they bestow all their time. And, at the least, touching those sayings above recited, “Or I only and Barnabas, have we not power to forbear working?” and, “We have not used this power;” and, “When we might be burdensome to you, as Apostles of Christ,” and, “Night and day working that we might not burden any of you;”[2 Thessalonians 3:8] and, “The Lord hath ordained for them which preach the Gospel, of the Gospel to live; but I have used none of these things:” and the rest of this kind, let them either expound otherwise, or if by most clear shining light of truth they be put to it, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 522, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 37 (HTML)
CCEL Footnote 2602 (In-Text, Margin)
... your shoulders; yet do ye the things we say, even though ye disapprove the things we do. But to us it is a very small thing that we be judged by you, or of any human assize. Of how near and dear charity is our care on your behalf, let Him look into it Who hath given what we may offer to be looked into by His eyes. In fine: think what ye will of us: Paul the Apostle enjoins and beseeches you in the Lord, that with silence, that is, quietly and obediently ordered, ye do work and eat your own bread.[2 Thessalonians 3:12] Of him, as I suppose, ye believe no evil, and He who by him doth speak, on Him have ye believed.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 522, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 38 (HTML)
CCEL Footnote 2603 (In-Text, Margin)
... be preached up as holier men; insomuch that monasteries founded on sounder doctrine should be by this double enticement corrupted, the dissolute license of vacation from labor, and the false name of sanctity? Let it be known then to the rest, our brethren and sons, who are accustomed to favor such men, and through ignorance to defend this kind of presumption, that they need themselves most chiefly to be corrected, in order that those may be corrected, nor that they become “weary in well-doing.”[2 Thessalonians 3:13] Truly, in that they do promptly and with alacrity minister unto the servants of God the things they need, not only we blame them not, but we most cordially embrace them: only let them not with perverse mercy more hurt these men’s future life, than ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 36, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
He Concludes that All Men Need the Death of Christ, that They May Be Saved. Unbaptized Infants Will Be Involved in the Condemnation of the Devil. How All Men Through Adam are Unto Condemnation; And Through Christ Unto Justification. No One is Reconciled with God, Except Through Christ. (HTML)
CCEL Footnote 407 (In-Text, Margin)
... it be owing to sin, what sin can be found at such an age, except the ancient and original sin? Of course that sinful flesh in which all are born to condemnation is one thing, and that Flesh which was made “after the likeness of sinful flesh,” whereby also all are freed from condemnation, is another thing. It is, however, by no means meant to be implied that all who are born in sinful flesh are themselves actually cleansed by that Flesh which is “like” sinful flesh; “for all men have not faith;”[2 Thessalonians 3:2] but that all who are born from the carnal union are born entirely of sinful flesh, whilst all who are born from the spiritual union are cleansed only by the Flesh which is in the likeness of sinful flesh. In other words, the former class are in Adam ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 221, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Pelagius’ Definition of How God Helps Us: 'He Promises Us Future Glory.' (HTML)
CCEL Footnote 1804 (In-Text, Margin)
... for the holy Scriptures both teach and exhort, and in the processes of teaching and exhorting there is room likewise for man’s operation. We, however, on our side would fain have him sometime confess that grace, by which not only future glory in all its magnitude is promised, but also is believed in and hoped for; by which wisdom is not only re vealed, but also loved; by which everything that is good is not only recommended, but pressed upon us until we accept it. For all men do not possess faith,[2 Thessalonians 3:2] who hear the Lord in the Scriptures promising the kingdom of heaven; nor are all men persuaded, who are counselled to come to Him, who says, “Come unto me, all ye that labour.” They, however, who have faith are the same who are also persuaded to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 454, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
As The Law is Not, So Neither is Our Nature Itself that Grace by Which We are Christians. (HTML)
CCEL Footnote 3089 (In-Text, Margin)
... in the image of God, so as to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth. This, however, is not the grace which the apostle commends to us through the faith of Jesus Christ. For it is certain that we possess this nature in common with ungodly men and unbelievers; whereas the grace which comes through the faith of Jesus Christ belongs only to them to whom the faith itself appertains. “For all men have not faith.”[2 Thessalonians 3:2] Now, as the apostle, with perfect truth, says to those who by wishing to be justified by the law have fallen from grace, “If righteousness come by the law, then Christ is dead in vain;” so likewise, to those who think that the grace which he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 503, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
It is God’s Grace Which Specially Distinguishes One Man from Another. (HTML)
CCEL Footnote 3456 (In-Text, Margin)
... himself up as contrasted with cattle, nor as contrasted with any other man, in respect of any natural endowment which might be found even in the worst of men. But he ascribed to himself, and not to God, some good gift which pertained to a holy life, and was puffed up therewith when he deserved to hear the rebuke, “Who hath made thee to differ? and what hast thou that thou receivedst not?” For though the capacity to have faith is of nature, is it also of nature to have it? “For all men have not faith,”[2 Thessalonians 3:2] although all men have the capacity to have faith. But the apostle does not say, “And what hast thou capacity to have, the capacity to have which thou receivedst not?” but he says, “And what hast thou which thou receivedst not?” Accordingly, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 53, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XVII (HTML)
CCEL Footnote 422 (In-Text, Margin)
... he does not seem to keep the Lord’s precept, which runs, “Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns;” and, “Consider the lilies of the field, how they grow; they toil not, neither do they spin;” while he enjoins the parties in question to labour, working with their hands, that they may have something which they may be able to give to others also. And in what he often says of himself, that he wrought with his hands that he might not be burdensome;[2 Thessalonians 3:8] and in what is written of him, that he joined himself to Aquila on account of the similarity of their occupation, in order that they might work together at that from which they might make a living; he does not seem to have imitated the birds of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 306, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. x. 16, ‘Behold, I send you forth as sheep in the midst of wolves,’ etc. Delivered on a Festival of Martyrs. (HTML)
CCEL Footnote 2224 (In-Text, Margin)
... about their holes, it is as it were but a peaceful strife. Do they separate, because of their contentions? Nay, still do they fly and feed together, and their very strife is peaceful. See this strife of doves, in what the Apostle saith, “If any man obey not our word by this epistle, mark that man, and have no company with him.” Behold the strife; but observe now how it is the strife of doves, not of wolves. He subjoined immediately, “Yet count him not as an enemy, but admonish him as a brother.”[2 Thessalonians 3:14-15] The dove loves even when she is in strife; and the wolf even when he caresses, hates. Therefore having the simplicity of doves, and the wisdom of serpents, celebrate the solemnities of the Martyrs in sobriety of mind, not in bodily excess, sing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 489, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 25,’Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the son of God; and they that hear shall live,’ etc.; and on the words of the apostle, ‘things which eye saw not,’ etc., 1 Cor. ii. 9. (HTML)
CCEL Footnote 3800 (In-Text, Margin)
8. But this is not the only resurrection, there remains a resurrection of the body also. Whoso riseth again in soul, riseth again in body to his blessedness. For in soul all do not rise again; in body all are to rise again. In soul, I say, all do not rise again; but they that believe and, obey; for, “They that shall hear shall live.” But as the Apostle says, “All men have not faith.”[2 Thessalonians 3:2] If then all men have not faith, all men do not rise again in soul. When thy hour of the resurrection of the body shall come, all shall rise again; be they good or bad, all shall rise again. But whoso first riseth again in soul, to his blessedness riseth again in body; whoso doth not first rise again in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 290, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XII. 27–36. (HTML)
CCEL Footnote 1069 (In-Text, Margin)
11. Accordingly, after saying, “Now shall the prince of this world be cast out,” He added, “And I, if I be lifted up from the earth, will draw all things after me.” And what “all” is that, but those out of which the other is ejected? But He did not say, All men, but “all things;” for all men have not faith.[2 Thessalonians 3:2] And, therefore, He did not allude to the totality of men, but to the creature in its personal integrity, that is, to spirit, and soul, and body; or all that which makes us the intelligent, living, visible, and palpable beings we are. For He who said, “Not a hair of your head shall perish,” is He who draweth all things after Him. Or if by “all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 424, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVIII. 33–40. (HTML)
CCEL Footnote 1846 (In-Text, Margin)
... that I should bear witness unto the truth.”** Whence it is evident that He here referred to His own temporal nativity, when by becoming incarnate He came into the world, and not to that which had no beginning, whereby He was God through whom the Father created the world. For this, then, that is, on this account, He declared that He was born, and to this end He came into the world, to wit, by being born of the Virgin, that He might bear witness unto the truth. But because all men have not faith,[2 Thessalonians 3:2] He still further said, “Every one that is of the truth heareth my voice.” He heareth, that is to say, with the ears of the inward man, or, in other words, He obeyeth my voice, which is equivalent to saying, He believeth me. When Christ, therefore, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 440, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XX. 30–31, and XXI. 1-11. (HTML)
CCEL Footnote 1930 (In-Text, Margin)
... from seeking necessary sustenance by their manual craft, when lawful in itself, and warranted so long as they preserved their apostleship intact, if at any time they had no other means of gaining a livelihood. Unless any one have the boldness to imagine or to affirm, that the Apostle Paul attained not to the perfection of those who left all and followed Christ, seeing that, in order not to become a burden to any of those to whom he preached the gospel, he worked with his own hands for his support:[2 Thessalonians 3:8] wherein we find rather the fulfillment of his own words, “I labored more abundantly than they all;” and to which he added, “yet not I, but the grace of God that was with me:” to make it manifest that this also was to be imputed to the grace of God, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 246, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2312 (In-Text, Margin)
... father-in-law with all his kindred, hid the idols in Sichima which he had from Syria, where for a long time he had dwelled, and at length was coming from thence. But tabernacles he made there because of his sheep and herds, and called the place Tabernacles. And these I will divide, saith the Church. What is this, “I will divide Sichima”? If to the story where the idols were hidden is the reference, the Gentiles it signifieth; I divide the Gentiles. I divide, is what? “For not in all men is there faith.”[2 Thessalonians 3:2] I divide, is what? Some will believe, others will not believe.…The shoulders are divided, in order that their sins may burthen some men, while others may take up the burden of Christ. For godly shoulders He was requiring when He said, “For My yoke ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 493, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CI (HTML)
CCEL Footnote 4566 (In-Text, Margin)
... We indeed, brethren, for the sake of reproof, abstain from communion with our brethren, and do not eat with them, that they may be reformed? We rather eat with strangers, with Pagans, than with those who hold with us, if we have seen that they live wickedly, that they may be ashamed, and amend; as the Apostle saith, “And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.”[2 Thessalonians 3:14] For the sake of healing others we usually do this; but nevertheless we often eat with many strangers and ungodly men.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 606, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXVI (HTML)
CCEL Footnote 5512 (In-Text, Margin)
... not: He healed us, He raised us upon His beast, upon His flesh; He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed, the love of God, and the love of our neighbour. The Apostle spent more; for, though it was allowed unto all the Apostles to receive, as Christ’s soldiers, pay from Christ’s subjects, that Apostle, nevertheless, toiled with his own hands, and excused the subjects the maintenance owing to him.[2 Thessalonians 3:8-9] All this hath already happened: if we have descended, and have been wounded; let us ascend, let us sing, and make progress, in order that we may arrive.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 420, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XII (HTML)
CCEL Footnote 1509 (In-Text, Margin)
... avoid others. For example; the ant is industrious, and per forms a laborious task. By giving heed then, thou wilt receive the strongest admonition from this animal not to indulge in sloth, nor to shun labour and toil. Therefore also the Scripture has sent the sluggard to the ant, saying, “Go to the ant, thou sluggard, emulate his ways, and be wiser than he.” Art thou unwilling, he means, to learn from the Scriptures, that it is good to labour, and that he who will not work, neither ought he to eat?[2 Thessalonians 3:10] learn it from the irrationals! This also we do in our families, when those who are older, and who are considered superior, have done amiss, we bid them to attend to thoughtful children. We say, “Mark such an one, who is less than you, how earnest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 215, footnote 4 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXXIV on Acts xv. 35. (HTML)
CCEL Footnote 807 (In-Text, Margin)
... saith, “If her father had spit in her face” (Num. xii. 14): and again, “Let me alone, and in Mine anger I will blot out this people.” (Ex. xxxii. 32.) And Samuel when he mourns for Saul. (1 Sam. xv. 35.) For by both, great good is done. Thus also here: the one is wroth, the other not so. The same happens also in matters where we are concerned. And the sharp contention with good reason, that Mark may receive a lesson, and the affair may not seem mere stage-playing. For it is not to be thought that he[2 Thessalonians 3:13] who bids, “Let not the sun go down upon your wrath,” (Eph. iv. 26) would have been wroth because of such a matter as this: nor that he who on all occasions gave way would not have given way here, he who so greatly loved Paul that before this he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 196, footnote 10 (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 997 (In-Text, Margin)
... anywhere, like the prudent bee, he went forth and sought him, nor turned back to his own palace until he had seen him; and he returned, having got from 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[2 Thessalonians 3:10],’ 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. For he had given such heed to what was read that none of the things that were written fell from him to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 45, footnote 4 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
All his insulting epithets are shewn by facts to be false. (HTML)
... into their subsequent occupations, let such a person tell us which of the two he considers to deserve so high a reputation; the man who ungrudgingly spent upon the poor his patrimony even before he was a priest, and most of all in the time of the famine, during which he was a ruler of the Church, though still a priest in the rank of presbyters; and afterwards did not hoard even what remained to him, so that he too might have made the Apostles’ boast, ‘Neither did we eat any man’s bread for nought[2 Thessalonians 3:8];’ or, on the other hand, the man who has made the championship of a tenet a source of income, the man who creeps into houses, and does not conceal his loathsome affliction by staying at home, nor considers the natural aversion which those in good ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 21, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To the Presbyter Marcus. (HTML)
CCEL Footnote 320 (In-Text, Margin)
... their ill-will? I am a heretic, you say. What is it to you if I am? Stay quiet, and all is said. You are afraid, I suppose, that, with my fluent knowledge of Syriac and Greek, I shall make a tour of the churches, lead the people into error, and form a schism! I have robbed no man of anything; neither have I taken what I have not earned. With my own hand daily and in the sweat of my brow I labor for my food, knowing that it is written by the apostle: “If any will not work, neither shall he eat.”[2 Thessalonians 3:10]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 43, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 703 (In-Text, Margin)
4. To go on with my story, her ways were quiet and she lived in great privacy. In fact, she rarely went abroad or spoke to a man. More wonderful still, much as she loved her virgin sister, she did not care to see her. She worked with her own hands, for she knew that it was written: “If any will not work neither shall he eat.”[2 Thessalonians 3:10] To the Bridegroom she spoke constantly in prayer and psalmody. She hurried to the martyrs’ shrines unnoticed. Such visits gave her pleasure, and the more so because she was never recognized. All the year round she observed a continual fast, remaining without food for two or three days at a time; but when Lent came she hoisted—if I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 304, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Life of S. Hilarion. (HTML)
CCEL Footnote 4021 (In-Text, Margin)
... will lade you with heavy burdens, I will drive you through heat and cold, that you may think more of food than wantonness.” So for three or four days afterwards he sustained his sinking spirit with the juice of herbs and a few dried figs, praying frequently and singing, and hoeing the ground that the suffering of fasting might be doubled by the pain of toil. At the same time he wove baskets of rushes and emulated the discipline of the Egyptian monks, and put into practice the Apostle’s precept,[2 Thessalonians 3:10] “If any will not work, neither let him eat.” By these practices he became so enfeebled and his frame so wasted, that his bones scarcely held together.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 382, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4247 (In-Text, Margin)
... Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.[2 Thessalonians 3:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 33, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Proof from Scripture that the Spirit is called Lord. (HTML)
CCEL Footnote 1158 (In-Text, Margin)
... glory is beyond dispute by adducing more lofty considerations? If, indeed, we repeat what we have been taught by Scripture, every one of the Pneumatomachi will peradventure raise a loud and vehement outcry, stop their ears, pick up stones or anything else that comes to hand for a weapon, and charge against us. But our own security must not be regarded by us before the truth. We have learnt from the Apostle, “the Lord direct your hearts into the love of God and into the patient waiting for Christ”[2 Thessalonians 3:5] for our tribulations. Who is the Lord that directs into the love of God and into the patient waiting for Christ for tribulations? Let those men answer us who are for making a slave of the Holy Spirit. For if the argument had been about God ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 38 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1955 (In-Text, Margin)
... gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before himself. The Christian ought not to be unruly. He who is able to work ought not to eat the bread of idleness,[2 Thessalonians 3:10] but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do. Every Christian, with the approval of his superiors, ought so to do everything with reason and assurance, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 149, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XIV. Besides the evidence adduced above, other passages can be brought to prove the sovereignty of the Three Persons. Two are quoted from the Epistles to the Thessalonians, and by collating other testimonies of the Scriptures it is shown that in them dominion is claimed for the Spirit as for the other Persons. Then, by quotation of another still more express passage in the second Epistle to the Corinthians, it is inferred both that the Spirit is Lord, and that where the Lord is, there is the Spirit. (HTML)
97. And that you should not suppose that anything had fallen from the Apostle by oversight, but that he knowingly and designedly and inspired by the Spirit designated Him Lord, Whom he felt to be God, he repeated the same in the second Epistle to the Thessalonians, saying: “But the Lord direct your hearts in the love of God and in the patience of Christ.”[2 Thessalonians 3:5] If love be of God and patience of Christ, it ought to be shown Who is the Lord Who directs, if we deny that the direction is of the Holy Spirit.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 203, footnote 9 (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 I. Of the Dress of the Monks. (HTML)
Chapter V. Of their Cords. (HTML)
... they can draw up and tuck in close to the body the wide folds of the dress, and so with their arms girt they are made active and ready for all kinds of work, endeavouring with all their might to fulfil the Apostle’s charge: “For these hands have ministered not only to me but to those also who are with me,” “Neither have we eaten any man’s bread for nought, but with labour and toil working night and day that we should not be burdensome to any of you.” And: “If any will not work neither let him eat.”[2 Thessalonians 3:8]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 203, footnote 9 (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 I. Of the Dress of the Monks. (HTML)
Chapter V. Of their Cords. (HTML)
... they can draw up and tuck in close to the body the wide folds of the dress, and so with their arms girt they are made active and ready for all kinds of work, endeavouring with all their might to fulfil the Apostle’s charge: “For these hands have ministered not only to me but to those also who are with me,” “Neither have we eaten any man’s bread for nought, but with labour and toil working night and day that we should not be burdensome to any of you.” And: “If any will not work neither let him eat.”[2 Thessalonians 3:10]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 269, footnote 1 (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 X. Of the Spirit of Accidie. (HTML)
Chapter VII. Testimonies from the Apostle concerning the spirit of accidie. (HTML)
... Lastly, those very people, whom in his first Epistle he had treated with the gentle application of his words, in his second Epistle he endeavours to heal with severer and sterner remedies, as those who had not profited by more gentle treatment; and he no longer applies the treatment of gentle words, no mild and kindly expressions, as these, “But we ask you, brethren,” but “We adjure you, brethren, in the name of our Lord Jesus Christ, that ye withdraw from every brother that walketh disorderly.”[2 Thessalonians 3:6] There he asks; here he adjures. There is the kindness of one who is persuading; here the sternness of one protesting and threatening. “We adjure you, brethren:” because, when we first asked you, you scorned to listen; now at least obey our threats. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 270, 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 X. Of the Spirit of Accidie. (HTML)
Chapter VIII. That he is sure to be restless who will not be content with the work of his own hands. (HTML)
... to eat his bread for nought, what shall we do to whom not merely is there no preaching of the word intrusted, but no cure of souls except our own committed? with what confidence shall we dare with idle hands to eat our bread for nought, when the “chosen vessel,” constrained by his anxiety for the gospel and his work of preaching, did not venture to eat without labouring with his own hands? “But in labour,” he says “and weariness, working night and day lest we should be burdensome to any of you.”[2 Thessalonians 3:8] Up to this point he amplifies and adds to his rebuke. For he did not simply say, “We did not eat bread for nought from any of you,” and then stop short. For it might have been thought that he was supported by his own private means, and by money ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 271, 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 X. Of the Spirit of Accidie. (HTML)
Chapter XIII. Of his saying: “We have heard that some among you walk disorderly.” (HTML)
Then after all this rigour of gospel severity, he now lays bare the reason why he put forward all these matters. “For we have heard that some among you walk disorderly, working not at all, but curiously meddling.” He is nowhere satisfied to speak of those who will not give themselves up to work, as if they were victims of but a single malady. For in his first Epistle[2 Thessalonians 3:6] he speaks of them as “disorderly,” and not walking according to the traditions which they had received from him: and he also asserts that they were restless, and ate their bread for nought. Again he says here, “We have heard that there are some among you who walk disorderly.” And at once he subjoins a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 274, footnote 6 (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 X. Of the Spirit of Accidie. (HTML)
Chapter XXI. Different passages from the writings of Solomon against accidie. (HTML)
... curiously meddling.” To this fault also he joins another: “And that ye study to be quiet;” and then, “that ye should do your own business and walk honestly towards them that are without, and that you want nothing of any man’s.” Those also whom he notes as disorderly and rebellious, from these he charges those who are earnest to separate themselves: “That ye withdraw yourselves,” says he, “from every brother that walketh disorderly and not according to the tradition which they received from us.”[2 Thessalonians 3:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 274, footnote 6 (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 X. Of the Spirit of Accidie. (HTML)
Chapter XXI. Different passages from the writings of Solomon against accidie. (HTML)
... curiously meddling.” To this fault also he joins another: “And that ye study to be quiet;” and then, “that ye should do your own business and walk honestly towards them that are without, and that you want nothing of any man’s.” Those also whom he notes as disorderly and rebellious, from these he charges those who are earnest to separate themselves: “That ye withdraw yourselves,” says he, “from every brother that walketh disorderly and not according to the tradition which they received from us.”[2 Thessalonians 3:11]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 522, footnote 5 (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)
... nor for your body what ye shall put on”? Further we confidently assert that even the Apostle Paul himself who surpassed in the number of his sufferings the toils of all the saints, could not possibly fulfil this, as he himself testifies to the disciples in the Acts of the Apostles: “Ye yourselves know that these hands have ministered to my needs, and to the needs of those who were with me,” or when in writing in the Thessalonians he testifies that he “worked in labour and weariness night and day.”[2 Thessalonians 3:8] And although for this there were great rewards for his merits prepared, yet his mind, however holy and sublime it might be, could not help being sometimes drawn away from that heavenly contemplation by its attention to earthly labours. Further, when ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 536, footnote 2 (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 XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XI. The answer stating what Saint Antony laid down on this matter. (HTML)
... regard to his ministry, saying: ‘Ye yourselves know that these hands have ministered to my necessities and to the necessities of those who were with me.’ But to show that he did this as a pattern to be useful to us he says elsewhere: ‘We were not idle among you; neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day lest we should be chargeable to any of you. Not as if we had not power; but that we might give ourselves a pattern unto you, to imitate us.”[2 Thessalonians 3:7]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 536, footnote 2 (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 XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XI. The answer stating what Saint Antony laid down on this matter. (HTML)
... regard to his ministry, saying: ‘Ye yourselves know that these hands have ministered to my necessities and to the necessities of those who were with me.’ But to show that he did this as a pattern to be useful to us he says elsewhere: ‘We were not idle among you; neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day lest we should be chargeable to any of you. Not as if we had not power; but that we might give ourselves a pattern unto you, to imitate us.”[2 Thessalonians 3:9]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 536, footnote 3 (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 XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XII. Of the value of work and the harm of idleness. (HTML)
... servants or the produce of their farms, but also the kings of this world are supported by charity. This at any rate is embraced in the definition of our predecessors, who have laid down that anything that is taken for the requirements of daily food which has not been procured and prepared by the labour of our own hands, ought to be referred to charity, as the Apostle teaches, who altogether forbids the help of another’s bounty to the idle and says: “If a man does not work, neither let him eat.”[2 Thessalonians 3:10] These words the blessed Antony used against some one, and instructed us also by the example of his teaching, to shun the pernicious allurements of our relations and of all who provide the needful charity for our food as well as the delights of a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 95, footnote 9 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Proterius, Bishop of Alexandria. (HTML)
CCEL Footnote 558 (In-Text, Margin)
... caused me great joy. For it was seemly that such an epistle should be sent by the head of the church of Alexandria to the Apostolic See, as showed that the Egyptians had from the first learnt from the teaching of the most blessed Apostle Peter through his blessed disciple Mark, that which it is agreed the Romans have believed, that beside the Lord Jesus Christ “there is no other name given to men under heaven, in which they must be saved.” But because “all men have not faith[2 Thessalonians 3:2] ” and the crafty Tempter never delights so much in wounding the hearts of men as when he can poison their unwary minds with errors that are opposed to Gospel Truth, we must strive by the mighty teaching of the Holy Ghost to prevent Christian ...