The day of the Lord shall come when least expected. Exhortations to several duties.
To talke of the time of the Resurrection it not necessarie, but to prepare our selues against that time so sedaine and so terrible to the vnprepared. 12 He beseecheth the •aietie to be obedient, 14 and the Clergia to be vigilant, vvith many short precepts mee.
1But of the times and moments, brethren, you need not, that we should write to you:Intorno poi ai tempi, ed ai momenti, non avete bisogno, o fratelli, che noi vi scriviamo.AND of the times and momentes, brethren, you neede not that vve vvrite to you.De temporibus autem, et momentis, fratres, non indigetis ut scribamus vobis. 2For yourselves know perfectly that the day of the Lord shall so come as a thief in the night.Conciossiaché voi stessi sapete benissimo, che il dì del Signore verrà come il ladro notturno:For your selues knovv perfectly that the day of our Lord shal so come, as a theefe in the night.Ipsi enim diligenter scitis quia dies Domini, sicut fur in nocte, ita veniet: 3For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.Imperocché quando diranno, pace, e sicurezza, allora sopraggiungerà repentinamente ad essi la perdizione, come i dolori del parto a donna gravida, e non avranno scampo:For vvhen they shal say, peace & securitie: then shal sodaine destruction come vpon them, as the paines to her that is vvith childe, and they shal not escape.cum enim dixerint, Pax et securitas: tunc repentius eis superveniet interitus, sicut dolor in utero habenti, et non effugient. 4But you, brethren, are not in darkness, that that day should overtake you as a thief.Voi però, o fratelli, non siete nelle tenebre, onde quel dì vi sorprenda a guisa di ladro:But you brethren are not in darknesse: that the same day may as a theefe ouertake you.Vos autem, fratres, non estis in tenebris, ut vos die illa tamquam fur comprehendat: 5For all you are the children of light and children of the day: we are not of the night nor of darkness.Conciossiaché tutti voi siete figliuoli della luce, e figliuoli del giorno: noi siamo noi della notte, nè delle tenebre.For al you are the children of light, and children of the day: vve are not of the night nor of darknesse.omnes enim vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum. 6Therefore, let us not sleep, as others do: but let us watch, and be sober.Non dormiamo adunque noi come gli altri, ma vegliamo, e siamo sobrj.Therfore let vs not sleepe as also others: but let vs vvatch and be sober.Igitur non dormiamus sicut et ceteri, sed vigilemus, et sobrii simus. 7For they that sleep, sleep in the night; and they that are drunk, are drunk in the night.Imperocché que', che dormono, dormono nella notte: e que', che si inebriano, si inebriano nella notte.For they that sleepe, sleepe in the night: & they that be drunke, be drunke in the night.Qui enim dormiunt, nocte dormiunt: et qui ebrii sunt, nocte ebrii sunt.
8But let us, who are of the day, be sober, having on the breast plate of faith and charity and, for a helmet, the hope of salvation.Siamo perciò sobrj noi, che siamo (figliuoli) del giorno, rivestiti della corazza della fede, e della carità, e della speranza della salute per cimiero:But vve that are of the day, are sober, hauing on the breast-plate of faith and charitie, and a helmet, the hope of saluation.Nos autem, qui diei sumus, sobrii simus, induti loricam fidei et caritatis, et galeam spem salutis: 9For God hath not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ,Imperocché non ci ha Dio destinati all'ira, ma all'acquisto della salute pel Signor nostro Gesù Cristo,For God hath not appointed vs vnto vvrath, but vnto the purchasing of saluation by our Lord IESVS Christ,quoniam non posuit nos Deus in iram, sed in acquisitionem salutis per Dominum nostrum Jesum Christum, 10Who died for us: that, whether we watch or sleep, we may live together with him.Il quale è morto per noi: affinchè, sia che vegliamo, sia che dormiamo, viviamo insieme con lui.vvho died for vs: that vvhether vve vvatch, or sleepe, vve may liue together vvith him.qui mortuus est pro nobis: ut sive vigilemus, sive dormiamus, simul cum illo vivamus. 11For which cause comfort one another and edify one another, as you also do.Per la qual cosa confortatevi gli uni, gli altri, e siate di edificazione l'uno, all'altro, come pur fate.For the vvhich cause comfort one an other: & edifie one an other, as also you doe.Propter quod consolamini invicem, et ædificate alterutrum, sicut et facitis. 12And we beseech you, brethren, to know them who labour among you and are over you in the Lord and admonish you;Vi preghiamo, o fratelli, che abbiate riguardo a coloro, che faticano tra voi, e a voi presiedono nel Signore, e vi istruiscono,And vve beseeche you brethren, that you vvil knovv them that labour among you, and that gouerne you in our Lord, and admonish you:Rogamus autem vos, fratres, ut noveritis eos qui laborant inter vos, et præsunt vobis in Domino, et monent vos, 13That you esteem them more abundantly in charity, for their work’s sake. Have peace with them.E gli abbiate sommamente cari a motivo delle loro fatiche: state in pace con essi.that you haue them more aboudātly in charitie for their vvorke. haue peace vvith them.ut habeatis illos abundantius in caritate propter opus illorum: pacem habete cum eis. 14And we beseech you, brethren, rebuke the unquiet: comfort the feeble minded: support the weak: be patient towards all men.Vi preghiamo, o fratelli, correggete gli inquieti, consolate i pusillanimi, sostenete i deboli, siate pazienti con tutti.And vve beseeche you brethren, admonish the vnquiet, comfort the vveake-minded, beare vp the vveake, be patient to al.Rogamus autem vos, fratres, corripite inquietos, consolamini pusillanimes, suscipite infirmos, patientes estote ad omnes.
15See that none render evil for evil to any man: but ever follow that which is good towards each other and towards all men.Badate, che nissuno renda altrui male per male: ma cercate sempre di far del bene e tra di voi, e verso di tutti.See that none render euil for euil to any man: but alvvaies that vvhich is good pursue tovvards eche other, and tovvards al.Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini in invicem, et in omnes. 16Always rejoice.Siate sempre allegri.Alvvaies reioyce.Semper gaudete. 17Pray without ceasing.Orate senza intermissione.Pray vvithout intermission.Sine intermissione orate. 18In all things give thanks for this is the will of God in Christ Jesus concerning you all.Per tutte le cose rendete grazie: imperocché tale è la volontà di Dio in Cristo Gesù riguardo ti tutti voi.In al things giue thankes. for this is the vvil of God in Christ IESVS in al you.In omnibus gratias agite: hæc est enim voluntas Dei in Christo Jesu in omnibus vobis. 19Extinguish not the spirit.Non ismorzate lo spirito.The Spirit extinguish not.Spiritum nolite extinguere. 20Despise not prophecies.Non disprezzate le profezie.Prophecies despise not.Prophetias nolite spernere. 21But prove all things: hold fast that which is good.Disaminate tutto: attenetevi al buono.But prooue al things: hold that which is good.Omnia autem probate: quod bonum est tenete. 22From all appearance of evil refrain yourselves.Guardatevi da ogni apparenza di male.From al appearance of euil refraine yourselues.Ab omni specie mala abstinete vos. 23And may the God of peace himself sanctify you in all things: that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.E lo stesso Dio della pace vi santifichi in tutte le cose: affinchè tutto il vostro spirito, e l'anima, e il corpo si conservino senza colpa per la venuta del Signor nostro Gesù Cristo.And the God of peace him self sanctifie you in al things: that your vvhole spirit, and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ.Ipse autem Deus pacis sanctificet vos per omnia: ut integer spiritus vester, et anima, et corpus sine querela in adventu Domini nostri Jesu Christi servetur. 24He is faithful who hath called you, who also will do it.Fedele è colui, che vi ha chiamati: ed egli ancora farà.He is faithful, that hath called you, vvho also vvil doe it.Fidelis est, qui vocavit vos: qui etiam faciet. 25Brethren, pray for us.Fratelli, pregate per noi.Brethren pray for vs.Fratres, orate pro nobis. 26Salute all the brethren with a holy kiss.Salutate tutti i fratelli col bacio santo.Salute al the brethren in a holy kisse.Salutate fratres omnes in osculo sancto.
27I charge you by the Lord that this epistle be read to all the holy brethren.Vi scongiuro pel Signore, che questa lettera sia letta a tutti i santi fratelli.I adiure you by our Lord that this epistle be read to al the holy brethren.Adjuro vos per Dominum ut legatur epistola hæc omnibus sanctis fratribus. 28The grace of our Lord Jesus Christ be with you. Amen.La grazia del Signor nostro Gesù Cristo con tutti voi. Così sia.The grace of our Lord IESVS Christ be vvith you. Amen.Gratia Domini nostri Jesu Christi vobiscum. Amen.
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Witham
Of the times and moments. That is, of the day of judgment, of the end of the world, of the destruction of Jerusalem. It is enough to know the time is uncertain, and that death cometh as a thief in the night. (Witham)
Calmet
When the judgment shall take place the Angels themselves do not know. Perhaps St. Paul, when wrapt up to the third heaven, may have learnt something on this subject; for he was told many things which he could not announce to man; therefore, he says, I need not write to you: it is unnecessary for us to know it. (Calmet)
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Haydock
Overtake you. It is a subject of astonishment, that some people are so childishly afraid of the last day, that they cannot think of it without consternation, lest it should happen in their time. Weak souls! Do they not recollect that death will certainly overtake them, and that will be to them individually the end of the world, and the last day. The whole world then does perish as far as regards them. (Haydock)
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Witham
You are the children of light. That is, there is little danger of thieves in the day time, when it is light. Also watch and have arms to defend you, the coat of mail of faith; the helmet of hope: you are under the protection of Christ, who died for you, and for your salvation. See St. Chrysostom, p. 293, etc. (Witham)
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The Christian's panoply is not faith alone, but faith, hope and charity, as we see here.
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Theodoret
Whether we wake or sleep. That is, whether we be of the number of those whom Jesus Christ shall find still upon earth, when he shall come to judgment, or among those who have slept and returned to dust, it is his will that we should be his. (Theodoret)
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Witham
Rebuke, or correct the unquiet.[Ver. 14. The unquiet: inquietos, ataktous, inordinatos, sine ordine et regula viventes.] By the Greek, it signifies the disorderly, or those that keep no order. (Witham)
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Haydock
Always rejoice. It is usual for St. Paul to recommend joy to the faithful. Cheerfulness is indeed the characteristic of true virtue, which by no means consists in, nor encourages, sourness or moroseness, as some mistaken people imagine. God loves a cheerful giver. Sorrow, which is of this world, killeth. (Haydock)
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St. Cyril of Alexandria
Do not oppose either the interior gifts of the holy Spirit, which are his graces, nor his exterior gifts of prophecy, etc. Take the regular precautions of prudence, that you be not deceived by those who pretend to be inspired; but when satisfied that the inspiration comes from heaven, do not despise it. Be like good bankers, take the good coin, and reject the counterfeit. (St. Cyril of Alexandria)
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Witham
Prove all things. That is, examine prophecies whether they be true, and the doctrine which you hear from new preachers, and refrain yourselves not only from evil, but from every thing that hath the appearance of evil, and which may disedify and scandalize others. (Witham)
Hold that which is good. This we can best learn from the doctrine of the apostles, and the spirit of the Catholic Church. Men can deceive and be deceived, but the Spirit of God, speaking to us by his Church, can neither deceive us nor be deceived.
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Bible de Vence
Spirit, and soul. The former marks the understanding, the latter the will: hence these two terms give the two principal faculties of the soul. (Bible de Vence)
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The unquiet.... That is, such as are irregular and disorderly.
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THE SECOND EPISTLE OF ST. PAUL TO THE THESSALONIANS
In this Epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ and not to be terrified by the insinuations of false teachers telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, whether by word, or by epistle, and shews them how they may be certain of his letters by the manner he writes.
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Concordance Mt. 24, 44. 2 Pet. 3, 10
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Concordance Apoc. 3, 3 16, 15.
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Concordance Esa. 59, 17. Eph. 6, 17.
A christian mans vvhole armour is not faith only, but al the three vertues here named.
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10 But proous.] Not rashly to credite euery spirit. Though vve may not extinguish the spirit, nor cōtēmne the prophets, yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vaūteth him self of the spirit, as Arch-heretikes euer did. vve must trie th•• by the doctrine of the Apostles & the Spirit of the Catholike Church, vvhich can not be guile •
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In the liturgy The Epistle vpō the Imber Saturday in Lent.
Concordance Pro. 17, 13. Ro. 12 1. Pet. 3, 9.
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Concordance Luc. 18, 1.
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To desire eternal life of him that onely can giue it, is to pray vvithout intermission: but because that desire is oftē by worldly cares cooled, certaīe houres and times of vocal praier vvere appointed. See S. Aug. ep. 121 ad Probam.
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Tertullian † AD 220 On the Resurrection of the Flesh 24
… “But of the times and the seasons, brethren, there is no necessity for my writing unto you. For ye yourselves know perfectly, that the day of the Lord cometh as a thief in the night. For when they shall say, ‘Peace,’ and ‘All things are safe,’ then sudden destruction shall come upon them.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 38
… “But of the times and the seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.17
212. Which example the Apostle also followed: “But of the times and seasons, brethren,” he says, “ye have no need that I write unto you.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 7
… For since they did not disbelieve the Resurrection, but nevertheless bewailed, on this account he speaks. And he discourses indeed with those who disbelieve the Resurrection in one way, but with these in another. For it is manifest that they knew, who were enquiring about the “times and seasons.” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… For that he did not depart, we may conjecture from hence: for he says in this Epistle, “We beseech you by the coming of our Lord Jesus Christ.” ( 2 Thess. ii. 1 .) For in his first Epistle he said, “Concerning the times and the seasons ye have no need that aught be written unto you.” (
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.90
The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.59
… No one is ignorant of that which is through himself and within himself: shall Christ come, and does He not know the day of His coming? It is His day, for the same Apostle says, The day of the Lord shall come as a thief in the night
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.5
… For what was briefer than that hour in which he was crowned? Yet notwithstanding even this was enough for him, for salvation. Art thou young? Do not be confident in thy youth, nor think that thou hast a very fixed term of life, “For the day of the Lord so cometh as a thief in the night.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.8
… What is, “will come at midnight”? Will come when thou art not aware. Why will He come when thou art not aware of it? Hear the Lord Himself, “It is not for you to know the times or the seasons which the Lord hath put in His own power.” “The day of the Lord,” says the Apostle, “will come as a thief in the night.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.1
… But since it has been said by the Lord, “It is not yours to know the times, which the Father hath put in His own power:” and, “But of the day and that hour knoweth no man, no, neither angel, nor Power, neither the Son, but the Father alone:” and again, that which is written, “that the day of the Lord cometh as a thief,”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.30.2
… This, too, the apostle affirms: “When they shall say, Peace and safety, then sudden destruction shall come upon them.”
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.5
… Let the old man keep this admonition, let the young man take this advice. Yea, art thou in security, and art thou rich, and dost thou abound in wealth, and does no affliction happen to thee? Still hear what Paul says “when they say peace and safety, then sudden destruction cometh upon them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… For Paul too saith this, writing on this wise, “When they shall speak of peace and safety, then sudden destruction cometh upon them;” and to show how unexpected, He said, “as travail upon a woman with child.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 3 . “When they are saying peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in nowise escape.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… As Christ declared when He said, “For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world.” ( Matt. xxiv. 37 , not verbally quoted.) This also Paul declared when he said, “For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… So also shall the Resurrection be; not with any preamble, but while we are in the midst of good times. Wherefore Paul saith, “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.13
… After this he added, “exceeding quickly.” For when the day of judgment shall have begun to be no longer looked for, when they shall have said, “Peace, then shall sudden destruction come upon them.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 4 . “But ye, brethren, are not in darkness, that that day should overtake you as a thief.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.30
… Moreover also dreading both the fault and the death of Judas, let us with all the power that we have avoid taking back any of that wealth which once we cast away from us. Above all, considering the state of our weak and shifty nature, let us beware lest the day of the Lord come upon us as a thief in the night,
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Tertullian † AD 220 De Fuga in Persecutione 9
… and if he says that the time must be redeemed, because the days are evil, he wishes us to gain a lengthening of life, not by flight, but by wisdom. Besides, he who bids us shine as sons of light,
St Gregory of Nyssa † AD 395 Against Eunomius 3.6
… For the signification of the “man” in Judas is one thing, and that of “perdition” is another. And the argument may be established equally from an opposite instance. For those who are called in a certain sense “children of light,” and “children of the day
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 5 . “For ye are all,” he says, “sons of light, and sons of the day.”
St Augustine of Hippo † AD 430 The Confessions 13.14
… Whence we have in this pilgrimage received “an earnest” that we should now be light, whilst as yet we “are saved by hope,” and are the children of light, and the children of the day,—not the children of the night nor of the darkness, which yet we have been.
St Augustine of Hippo † AD 430 City of God 11.7
… or under the name of light the holy city was signified, composed of holy angels and blessed spirits, the city of which the apostle says, “Jerusalem which is above is our eternal mother in heaven;” and in another place, “For ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness.”
St Augustine of Hippo † AD 430 City of God 11.33
… For, though it is the material works of God which are here spoken of, they have certainly a resemblance to the spiritual, so that Paul can say, “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.12
… and they that sleep, in the night do sleep; let us that are of the day, be sober.” He exhorteth us that after the day we should walk honestly: “As in the day, honestly let us walk.” And again, “Ye,” he saith, “are sons of light, and sons of day; we are not of night nor of darkness.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 6, 7, 8 . “So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, since we are of the day, be sober.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.9
… What then is an allegory, but a trope wherein one thing is understood from another? as in the Epistle to the Thessalonians, “Let us not therefore sleep, as do others; but let us watch and be sober: for they who sleep, sleep in the night; and they who are drunken, are drunken in the night: but let us who are of the day, be sober.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.9
… and rose, for the Lord will take me up;” that they may be joined, and cleave to their Head. For to this people is it said, “Awake thou that sleepest, and arise from the dead, and Christ shall lay hold on thee.” Since they are taken out of sinners, of whom it is said generally, “But they that sleep, sleep in the night.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.12
… And worthy things we ought to work: that is, as though in the light, since by Christ showing the way we work. Whosoever worketh evil things, in the night he worketh, not in the dawn; according to the Apostle, saying, “They that are drunken, in the night are drunken; and they that sleep, in the night do sleep; let us that are of the day, be sober.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 8 . “Putting on the breastplate of faith and love: and for a helmet the hope of salvation.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.26
… for we read in another place of the breastplate of faith: “putting on,” says the apostle, “the breastplate of faith and love.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.4
… and this perhaps pertains to the matter. Came to the Lord, and came by night; came to the Light, and came in the darkness. But what do they that are born again of water and of the Spirit hear from the apostle? “Ye were once darkness, but now light in the Lord; walk as children of light;” and again, “But we who are of the day, let us be sober.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.9
… But it is one thing to reign within, another to assail from without; for in like manner the best fortified city is sometimes attacked by an enemy without being taken. And if some of his arrows are discharged, and reach us, the apostle reminds us how to render them harmless, when he speaks of the breastplate and the shield of faith.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.21
… “Every sluggard shall be clothed in torn garments and rags.” For certainly he will not merit to be adorned with that garment of incorruption (of which the Apostle says, “Put ye on the Lord Jesus Christ,” and again: “Being clothed in the breastplate of righteousness and charity,”
John Cassian † AD 435 The Conferences of John Cassian 7.5
… “Take,” he says “the shield of faith, wherewith ye may be able to quench all the fiery darts of the evil one.” Faith then is that which intercepts the flaming darts of lust, and destroys them by the fear of future judgment, and belief in the heavenly kingdom. “And the breastplate,” he says, “of charity.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 9 . “For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us.”
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
120. Bethink you what is read this day concerning the Lord Jesus, that “He died for our sakes, to the end that whether we wake or whether we sleep, we may live with Him.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
Ver. 10, 11 . “That, whether we wake or sleep,” he says, “we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do.”
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St Basil the Great † AD 379 The Letters 42.5
… Think of all these things in your heart; follow them with zeal; fight, as you have been commanded, for the truth to the death. For Christ was made “obedient” even “unto death.” The Apostle says, “Take heed lest there be in any of you an evil heart…in departing from the living God. But exhort one another…(and edify one another
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… “Build each other up, even as also ye do.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.12
12. What need have I of these plaudits, these cheers and tumultuous signs of approval? The praise I seek, is that ye show forth all I have said in your works. Then am I an enviable and happy man, not when ye approve, but when ye perform with all readiness, whatsoever ye hear from me? Let every one then correct his neighbour, for “edify ye one another,”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
[5.] Ver. 12 . “If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble.” For after the faith there is need of edification: and therefore he saith elsewhere, “Edify one another with these words.” (perhaps
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 5
… For although we do not what is good, we however all praise it and admire it. Again, the wife, if she see her husband gentle, being always with him receives great advantage, and the child also. It is therefore in the power of every one to be a teacher. For he says, “Build each other up, even as also ye do.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
For, that every man can do this, hear what Paul saith, how he charged even lay people; “Edify,” he says, “one another, as also ye do.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 30
… “Exhorting one another daily” (he says) “while it is called To-day.” ( c. iii. 13 .) Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, “Edify one another, even as also ye do.” (
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 21
… It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[3.] Ver. 7 . “Remember them which have the rule over you.” This he was laboring to say above: therefore “Follow peace with all men.” ( c. xii. 14 .) He gave this exhortation also to the Thessalonians, to “hold them in honor exceedingly.” (
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Tertullian † AD 220 De Fuga in Persecutione 9
… In fact, it was utterly impossible that they should have laid down anything so utterly opposed to their own examples as a command to flee, while it was just from bonds, or the islands in which, for confessing, not fleeing from the Christian name, they were confined, they wrote their letters to the Churches. Paul
Origen † AD 254 Origen De Principiis iv.1.19
… our Lord says, “But I say unto you, Swear not at all;” and when He says, “Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart;” the admonitions also which are found in the writings of the Apostle Paul, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men,”
Origen † AD 254 Origen De Principiis iv.1-2.19
… e.g., that which says, “But I say unto you, Whoever is angry with his brother,” and so on. And again, “But I say unto you, Swear not at all.” “And in the writings of the apostle the literal sense is to be retained: “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… and thus we shall be worse than wild beasts, shunning all, and puffed up with pride; even as that Pharisee. But not thus did Paul command us, but how? “Admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
Ver. 14 . “And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
( Ch. iii. 13 .) “But exhort one another.” Observe the gentleness and mildness [of the expression]: he said not “Rebuke,” but “Exhort.” Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, “Warn them that are unruly” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.15
… In honour in the sight of men let her be raised above you, but in fear in the sight of God let her be as it were beneath your feet. Let her show herself before all a “pattern of good works.” Let her “warn the unruly, comfort the feeble-minded, support the weak, be patient toward all.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 219.1
… For, as you obeyed in regard to him the apostolic precept, “Warn the unruly,” so it was our part to obey the precept immediately annexed, “Comfort the feeble-minded, and support the weak.”
St Augustine of Hippo † AD 430 City of God 15.6
… and therefore it is said to the good who are growing in grace, and living in this pilgrimage by faith, “Bear ye one another’s burdens, and so fulfill the law of Christ.” In like manner it is said elsewhere, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.4
… For then what will become of the precept of the apostle, "Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men; see that none render evil for evil unto any man?"
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 34
… Accordingly, in another passage, after saying, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men,” he immediately added, “See that none render evil for evil unto any man.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 49
… For we have no greater bowels of love than the blessed apostle who says, “Rebuke those that are unruly; comfort the feeble-minded; support the weak; be patient towards all men. See that none render to any man evil for evil.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… in the surge of the sea that the art of the helmsman is shewn; in the fire that the gold is tried. And let us not, I beseech you, heed only ourselves, let us rather have forethought for the rest, and that much more for the sick than for the whole, for it is an apostolic precept which exclaims “Comfort the feeble minded, support the weak.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 10
Ver. 15 . “See that none render unto any one evil for evil.”
St Jerome † AD 420 The Letters of St. Jerome 84.1
… For it is of no benefit to a cause to encounter railing with railing and to retaliate for attacks upon oneself by attacks upon one’s opponents. We are commanded not to return evil for evil
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.10
… “Keep thy tongue from evil, and thy lips from speaking guile.” And be mindful of the Apostle who says, “Bless, and curse not.” But often call to mind the following words, “See that no one render evil for evil to any man, or cursing for cursing, but on the contrary, do ye bless them, because to this ye have been called, that ye should possess a blessing
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St Gregory Thaumaturgus † AD 270 Four Homilies 2
… 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.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
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
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… 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
Pope St Leo I the Great † AD 461 Sermons 12
… in all things give thanks. For this is the will of God in Christ Jesus in all things for you
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St Ignatius of Antioch † AD 108 Epistle to Polycarp: Shorter and Longer Versions 1
… 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.
St Polycarp † AD 155 Epistle to the Philippians 4
… 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
Origen † AD 254 Origen's Commentary on Matthew 14.25
… 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,”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… 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
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 3
… 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
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… ‘We pray without ceasing; in everything we give thanks
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… 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
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 20
… 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
St John Chrysostom † AD 407 Homilies on Ephesians 24
“With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints.” Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; “pray,” saith he, “without ceasing.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
Ver. 17, 18 . “Pray without ceasing; In every thing giving thanks: for this is the will of God.”
St Jerome † AD 420 The Letters of St. Jerome 22.22
… 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,
St Jerome † AD 420 The Letters of St. Jerome 22.37
37. Farther, although the apostle bids us to “pray without ceasing,”
St Jerome † AD 420 The Letters of St. Jerome 48.15
… The same apostle, in another place, commands us to pray always.
St Jerome † AD 420 The Letters of St. Jerome 125.11
… 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,
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.18
… For the effect following upon prayer will be excellent in proportion to the fervour of the desire which precedes its utterance. And therefore, what else is intended by the words of the apostle: “Pray without ceasing,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.7
7. Wherefore obey the precept of Scripture, “Pray without ceasing. In everything give thanks;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.13
… 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.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.1
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,”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.13
… 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;”
John Cassian † AD 435 The Conferences of John Cassian 9.3
… 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.”
John Cassian † AD 435 The Conferences of John Cassian 9.6
… “Pray without ceasing;” and: “in every place lifting up holy hands without wrath and disputing:”
John Cassian † AD 435 The Conferences of John Cassian 10.14
… 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.”
John Cassian † AD 435 The Conferences of John Cassian 23.5
… 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?
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Tertullian † AD 220 Apology 46
… the Christian does not aspire to the ædileship. If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… as also James the Apostle teaches, saying, ‘Of His own will begat He us with the Word of truth .’ Therefore the Will of God concerning all things, whether they be begotten again or are brought into being at the first, is in His Word, in whom He both makes and begets again what seems right to Him; as the Apostle
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… In this manner the blessed Paul, when he took pleasure in infirmities, in reproach, in necessities, in persecutions, and in distresses for Christ, rejoiced, and wished all of us to rejoice saying, ‘Rejoice always; in everything give thanks
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.24
24. Yea, would that what we hope for might be, according to the great kindness of our bountiful God, Who asks for little and bestows great things, both in the present and in the future, upon those who truly love Him; bearing all things, enduring all things for their love and hope of Him, giving thanks for all things
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.1
… Let us give thanks then, not only that God hath calmed the tempest, but that He suffered it to take place; not only that He rescued us from shipwreck, but that He allowed us to fall into such distress; and such an extreme peril to hang over us. Thus also Paul bids us “in every thing give thanks.”
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Tertullian † AD 220 The Five Books Against Marcion 5.15
… “It is He who builds His ascent up to the heavens,” even for Himself and His people. Now, from whom shall I expect (the fulfilment of) all this, except from Him whom I have heard give the promise thereof? What “spirit” does he forbid us to “quench,” and what “prophesyings” to “despise?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… but rather, through ‘the words of the Lord, which are choice silver purified in the earth ,’ he descended purified. Therefore the blessed Paul, when desirous that the grace of the Spirit given to us should not grow cold, exhorts, saying, ‘Quench not the Spirit
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… This indeed we entreat and beg for Christ’s sake. Be ye reconciled to God, and quench not the Spirit;
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
… For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, “Quench not the Spirit.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
… but if we will not do this, we shall lose it, and when that is quenched, there will be nothing else than darkness in our souls; since, as while a lamp is burning the light is strong, so when it is extinguished there is nothing but gloom. Wherefore the Apostle saith, “Quench not the Spirit.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 98.3
… True, they do not actually kill the children’s souls, but they go as far towards killing them as is in their power. The warning, “Do not kill your little ones,” may be with all propriety addressed to them; for the apostle says, “Quench not the Spirit;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.4
… And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought alway to be burning in your houses. For to such men is said, “The Spirit quench ye not.”
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St John Chrysostom † AD 407 Homilies on First Corinthians 29
“To another prophecies; and to another discernings of spirits.” What is, “discernings of spirits?” the knowing who is spiritual, and who is not: who is a prophet, and who a deceiver: as he said to the Thessalonians, “despise not prophesyings:” (
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Tertullian † AD 220 The Prescription Against Heretics 4
… For the apostle does not mean that those persons should be deemed approved who exchange their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, “Prove all things; hold fast that which is good;”
Tertullian † AD 220 On the Veiling of Virgins 16
… nothing more acceptable than modesty; nothing more offensive than “glory” and the study of men-pleasing. Let that, accordingly, be to you Scripture, and Nature, and Discipline, which you shall find to have been sanctioned by God; just as you are bidden to “examine all things, and diligently follow whatever is better.”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 7
… and from them to thee first of all has appeared the cause and the occasion of believing. I received this vision as being what was in accordance with the apostolic word, which thus urges all who are endowed with greater virtue, “Be ye skilful money-changers.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.7.3
3. And the word which came to me commanded me, saying distinctly, ‘Read everything which thou canst take in hand, for thou art able to correct and prove all; and this has been to thee from the beginning the cause of thy faith.’ I received the vision as agreeing with the apostolic word, which says to them that are stronger, ‘Be skillful money-changers.’”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… for the word of God is like a pearl, that has a beautiful appearance on whatever side you turn it. And remember, O disciple, what David said, From all my teachers have I learned . And the Apostle said:— Thou readest every Scripture that is in the Spirit of God. And prove everything; hold fast that which is good; and flee from every evil thing .
St Basil the Great † AD 379 The Letters 42.3
… All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean. “Prove all things; hold fast that which is good; abstain from every form of evil.”
St Gregory of Nyssa † AD 395 On the Making of Man 20.1
… but I find a certain distinction, according to Scriptural use, between “knowledge” and “discernment”: for to “dis cern” skilfully the good from the evil, the Apostle says is a mark of a more perfect condition and of “exercised senses ,” for which reason also he bids us “prove all things
Rufinus of Aquileia † AD 411 Translation of Pamphilus' Defence of Origen 1
… If any one either believes or teaches otherwise, or insinuates that we believe differently from the exposition of our faith, let him be anathema. Let this then be taken as a record of our belief by any who desire to know it. Whatever we read and whatever we do is in accordance with this account of our faith; we follow the words of the Apostle,
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.13
If then any one wishes to have a statement of our faith, he has it in these words. And whatever we read or affirm, or whatever translations we make, we do it without prejudice to this faith of ours, according to the words of the apostle:
St Jerome † AD 420 The Letters of St. Jerome 61.1
… Still, as it is my task and study by reading many authors to cull different flowers from as large a number as possible, not so much making it an object to prove all things as to choose what are good. I take up many writers that from the many I may learn many things; according to that which is written “reading all things, holding fast those that are good.”
St Jerome † AD 420 The Letters of St. Jerome 62
… My opinion is that we should sometimes read him for his learning just as we read Tertullian, Novatus, Arnobius, Apollinarius and some other church writers both Greek and Latin, and that we should select what is good and avoid what is bad in their writings according to the words of the Apostle, “Prove all things: hold fast that which is good.”
St Jerome † AD 420 The Letters of St. Jerome 84.7
7. But it will be said, “If you knew these things, why did you praise him in your works?” I should praise him today but that you and men like you praise his errors. I should still find his talent attractive, but that some people have been attracted by his impiety. “Read all things,” says the apostle, “hold fast that which is good.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 46
… “What we read, therefore, let us believe; and what we do not read, let us deem it wicked to add; and let it suffice to have said this of all cases.” On the contrary, I for my part say that we ought not to believe even everything that we read, on the sanction of the apostle’s advice: “Read all things; hold fast that which is good.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.16
… Even Socrates, the most celebrated of their philosophers, despised these absurdities, and was condemned on account of it, as if he had attempted to violate the sanctity of their deities. Moreover, both Christ and his Apostle enjoin us ‘to become discriminating money-changers,’ so that we might ‘prove all things, and hold fast that which is good’:
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St Polycarp † AD 155 Epistle to the Philippians 11
I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. “Abstain from every form of evil.”
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St Irenaeus of Lyons † AD 202 Against Heresies 2.19.6
… just as water when poured into a vessel takes the form of that vessel, and if on any occasion it happens to congeal in it, it will acquire the form of the vessel in which it has thus been frozen, since souls themselves possess the figure
St Irenaeus of Lyons † AD 202 Against Heresies 5.6
… saying thus in the first Epistle to the Thessalonians, “Now the God of peace sanctify you perfect ( perfectos ); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ.”
Tertullian † AD 220 The Five Books Against Marcion 5.15
… sort, interpret it as meaning anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our “spirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ?”
Tertullian † AD 220 On the Resurrection of the Flesh 47
… “And the very God of peace sanctify you wholly.” And as if this were not plain enough, it goes on to say: “And may your whole body, and soul, and spirit be preserved blameless unto the coming of the Lord.”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… say in the “soul” of Elijah, in which case the doctrine of transmigration might have some ground, but “in the spirit and power of Elijah.” For the Scripture well knows the distinction between spirit and soul, as, “May God sanctify you wholly, and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ;”
Origen † AD 254 Origen's Commentary on Matthew 14.3
… But still more blessed is it if the three be gathered together in the name of Jesus that this may be fulfilled, “May God sanctify you wholly, and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.2
… Now, he who watches over and restrains himself in part, and in part is distracted and wandering, is not wholly given up to God. Hence it is necessary that the perfect man offer up all, both the things of the soul and those of the flesh, so that he may be complete and not lacking. Therefore also God commands Abraham,
St Basil the Great † AD 379 The Letters 46.3
… Yet through fear of evil I helped you not to fall by the words “if any man defile the temple of God, him shall God destroy.” So by my prayers I tried to make you more secure, if by any means “your body, soul, and spirit might be preserved blameless unto the coming of our Lord Jesus Christ.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.23
… Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ
St Gregory of Nyssa † AD 395 On the Making of Man 8.5
… then takes place a certain alliance and commixture of the intellectual essence with the subtle and enlightened element of the sensitive nature: so that man consists of these three: as we are taught the like thing by the apostle in what he says to the Ephesians
St Ambrose of Milan † AD 397 On the Holy Spirit 3.4
25. For as the Father sanctifies, so, too, the Son sanctifies, and the Holy Spirit sanctifies. The Father sanctifies according to that which is written: “The God of peace sanctify you, and may your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus Christ.”
St John Chrysostom † AD 407 Homilies on First Corinthians 41
What sayest thou? Is not “this” body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men’s committing great sins; and again, the Spirit continuing present, the life
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 23 . “And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.”
St Jerome † AD 420 The Letters of St. Jerome 48.18
… “We in our ignorance had supposed that in the flesh at least wedlock would have rejoicing. But if married persons are to have trouble in the flesh, the only thing in which they seemed likely to have pleasure, what motive will be left to make women marry? for, besides having trouble in spirit and soul, they will also have it even in the flesh.”
St Jerome † AD 420 The Letters of St. Jerome 120
(12) What is the meaning of 1 Thes. v. 23 ?
St Augustine of Hippo † AD 430 The Confessions 7.17
… And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty,
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.17
… or corporeal, as you hold. Then, secondly, whether in our Scriptures it is called a spirit—although not the whole but its own separate part is also properly called spirit.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.19
But again, why you would have the soul to be a body, and refuse to deem it a spirit, I cannot see. For if it is not a spirit, on the ground that the apostle named it with distinction from the spirit, when he said, “I pray God your whole spirit, and soul, and body be preserved,”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.36
It now remains for me to show how it is that while the designation spirit is rightly predicated of a part of the soul, not the whole of it,—even as the apostle says, “Your whole spirit, and soul, and body;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.3
… Let the proud learn, who unwillingly hear, when it is said to them, “For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?” “And the lifter up of my head” ( ver. 3 ). I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul;
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.3
… For according to his argument God the Word did not assume this soul, and so neither granted it His healing gift, nor gave it a portion of His dignity. Thus the earthly body is represented as worshipped by invisible powers, while the soul which is made in the image of God has remained below invested with the dishonour of sin.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —What then do you say to be proper to the soul?
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… and indeed and true, is faithful, who is ever the same, and says, ‘See now, that I, even I am He,’ and I ‘change not ;’ and therefore His Son is ‘faithful,’ being ever the same and unchanging, deceiving neither in His essence nor in His promise;—as again says the Apostle writing to the Thessalonians, ‘Faithful is He who calleth you, who also will do it
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 24 . “Faithful is He that calleth you, who will also do it.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 25 . “Brethren, pray for us also.”
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St John Chrysostom † AD 407 Homilies on First Corinthians 44
[4.] Ver. 20 . “All the brethren salute you. Salute one another with an holy kiss.” This addition of the “holy kiss” he makes only
St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 26 . “Salute all the brethren with a holy kiss.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 27 . “I adjure you by the Lord that this Epistle be read unto all the holy brethren.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 11
Ver. 28 . “The grace of our Lord Jesus Christ be with you. Amen.”
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1. CONCERNING TIMES AND SEASONS, BRETHREN, YOU HAVE NO NEED THAT WE WRITE TO YOU, — namely at what time and season Christ is about to come to judgment.
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2. FOR YOU YOURSELVES KNOW DILIGENTLY (ἀκριβῶς, that is, exactly, plainly, certainly) THAT THE DAY OF THE LORD, AS A THIEF IN THE NIGHT, SO IT WILL COME, — as if to say, The day of judgment will come suddenly and unexpectedly, with no one knowing or expecting it, stealing in secretly and overwhelming men who are unwary and secure; just as a thief at night, when all are sleeping, invades a house and plunders it. You will say: From Daniel XII, 12, it is gathered that after the death of Antichrist there will remain 45 days until judgment, which will be given to those who have fallen under Antichrist, so that they may do penance; therefore the day of judgment can be known. I answer: It is certain from Daniel that there will remain (though few will then know or notice it) these 45 days; but it is uncertain whether more days will not remain: indeed it is more probable that more days, indeed months and years will remain until the day of judgment: for this is sufficiently signified by Ezekiel XXXIX, 9, where he teaches that, when Antichrist and his army, namely Gog and Magog, have been slain, there will be such great spoils, spears and weapons, that the Jews from all cities will flock together to plunder them, and will have enough for seven years to burn them, and will need no other wood-cutting nor other forests. "They shall burn them with fire," says Ezekiel, "for seven years, and they shall not carry wood out of the countries, nor cut down out of the forests, because they shall burn the weapons with fire," etc. Seven years therefore after the death of Antichrist will be given to those who have fallen for penance, in which after the greatest persecution of Antichrist there seems to be about to come the greatest peace of the Church. Thus Hector Pintus in Ezekiel XXXIX, and Francis Ribera in Apocalypse XX, and this Daniel hints at in the place cited, for when he had said: "And from the time when the continual sacrifice shall be taken away (namely the Mass by Antichrist), and the abomination shall be set up (that is, the idol of Antichrist, who will wish to be worshipped as God) for desolation (that is, so that he may lose all good things and desolate them), a thousand two hundred and ninety days," that is three years and a half, as he said in chapter VII, verse 25, as if to say, From the beginning of the persecution of Antichrist, until its end and his death, there will be three years and a half. Then he adds: "Blessed is he that waiteth and cometh unto the thousand three hundred and thirty-five days," that is blessed is he who reaches the 45 days after the death of Antichrist: for then there will be full rest, peace, freedom of the Church, and there is no doubt that it will last for some time. Elias Levita and the Jews thought that in the sixth millennium of years the world was to be ended, and then there would be the day of judgment: hence they circulate this saying: "Six thousand the world," supply, will have years; so that, just as the world was created in six days, so it will be completed in six thousand years. They add that this is signified by the six alephs, which are found in the Hebrew text of Genesis 1, 1, where it is said: "In the beginning God created heaven and earth"; as if six alephs signify six thousand years, in which heaven and earth will endure: for aleph signifies a thousand to the Hebrews, but these are cabalistic and Jewish things. Others thought that there would be as many years after Christ until the day of judgment as preceded Christ from the origin of the world, and this is signified by Habakkuk, chapter III, verse 2, when he says: "O Lord, thy work (of the incarnation and redemption of Christ) in the midst of the years make it alive." But the sense of Habakkuk is different, as I said there. Thirdly, Cardinal Cusanus thought that the mystical body of Christ, that is the Christian Church, would have as many jubilee years as Christ himself completed years, namely 1700 years; for Christ lived 34 years, which if you multiply by 50, which is the number of the jubilee, you will find the 1700 years mentioned. But these seem frivolous, and anyone could devise many such congruities, which have no foundation in the matter, except some arithmetical congruity or agreement. Christ eliminates all these by saying in Mark XIII, 32: "But of that day (of judgment), or hour, no one knoweth, neither the angels in heaven." And Paul here teaches that one ought not to write about the times and moments of judgment, because the day of the Lord will come as a thief in the night. AS A THIEF IN THE NIGHT, SO IT WILL COME, — namely unexpectedly and unlooked for, as I have already said. Some add that, as a thief comes at night, so Christ will come at night for judgment; and this is signified in Matthew XXV, when it is said: "At midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him." Thus Chrysostom and Euthymius. Indeed St. Jerome says there, that this is an Apostolic tradition, so that for this reason at Easter the people are not permitted to be dismissed before midnight (these were the vigils of the ancient Christians, whose name we still retain in fasts and weekdays before feasts), because Christ, just as formerly at the time of midnight in Egypt came for the slaying of the firstborn and the liberation of the Hebrews, so also at the same time is believed to be about to come for judgment. But these things are not so certain, and others more probably think that Christ, who is light, and who will come to bring all things to light, will come not at night, but in the morning to judgment. Whence what is said in Matthew XXV: "At midnight a cry was made," etc. is said parabolically: for it is a parable, as is evident, and seems to signify nothing other than that the bridegroom, that is Christ, will come at midnight, that is unexpectedly, as Hilary, Gregory and others explain. Chrysostom here brings forward many reasons why God willed the day of judgment, especially the particular judgment, to be uncertain to us, and Theophylactus from him: "The first," he says, "is, because if man had known his last day, he would attempt nothing but crimes on other days, and then as the end of life approached he would be baptized. Next, most men, if they had known that they would die tomorrow, for example, would meditate on afflicting their enemies with countless evils, as if already despairing of themselves, and desiring to fill themselves with the blood of their enemies: which now does not happen, fear of death restraining them, and desire of life. Moreover, those who love their life, would perish from excessive despair and sadness, if they had ascertained the time and moment of their death. Besides, the just would not have so much reward exposed to dangers, because they would have ascertained that they would not die now, but after so many years, for example. Now, however, since it is uncertain whether they escape dangers or not, and yet they do not on that account cease to labor to escape death, their virtue is evident. For just as the three youths deserve greater admiration for this reason, that, since they did not sufficiently know whether they would escape from the fire or not, and yet did not on that account worship the statue: therefore our death will be as a thief in the night." Thus also St. Augustine, in the book On Christian Discipline: "The last day," he says, "is hidden, so that all days may be observed. Remedies are prepared late, when the danger of death is imminent." The same, in book II of On Christian Doctrine: "Fear," he says, "of future death necessarily shakes the mind and, like a nail, fixes all the movements of the flesh's pride to the wood of the cross. He cannot die badly who has lived well; and scarcely does he die well who has lived badly." Thus also St. Jerome to Heliodorus: "Nothing," he says, "will profit you equally for temperance in all things, as the thought of the brevity of life and its uncertainty: whatever you do, look upon death."
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3. WHEN THEY SHALL SAY: PEACE AND SECURITY. — That is, all things are safe, there is no danger, no fear; for this is what the Greek ἀσφάλεια signifies. THEN SUDDEN DESTRUCTION SHALL COME UPON THEM. (In Greek, ἐφίσταται ὄλεθρος, that is, destruction is at hand or impends: for ἐφίσταται, that is, is at hand, is of the present tense rather than the future, which more forcefully signifies sudden ruin and the incurrence of evil), AS A WOMAN IN TRAVAIL, — that is, a woman giving birth; for suddenly and unexpectedly the pain of childbirth seizes her: thus the pain and anguish of judgment and the day of judgment, and destruction itself, that is, death both present and eternal, of both body and soul, shall suddenly seize and strike men, so that they cannot escape: for this is what the Greek μὴ ἐκφύγωσιν signifies, which our translator rendered, they shall not escape. Morally, St. Anselm says: "A woman who has long carried in her womb what she bore with weight, at last casts it out with pain: because the reprobate also, the evil which long lay hidden within their conscience and weighed it down, shall manifest before the judge's sight with severe torment to all. A woman conceives that weight with pleasure, but, as has been said, casts it out with pain: because the reprobate also committed their guilt with pleasure willingly, but before the strict judge they shall unwillingly manifest this with much bitterness. A woman, while she does not expect it, begins to be urged by sudden pains to give birth: because the reprobate also, while they do not foresee it, begin to be compelled by sudden torments, so that the hidden evils which they have within, before the tribunal of the eternal judge, they bring forth to public view. Thus therefore they shall begin to be tortured by sudden pains from within like a woman in travail, and they shall not escape. For a woman escapes, but they shall not escape." You will say: In Luke XXI, 26, it is said that on the day of judgment there shall be "distress of nations, men withering away for fear and expectation of the things that shall come upon the whole world:" how then does the Apostle here say that men shall then say: "Peace and security?" I answer, men shall wither away for fear when they shall see the sun, moon, waters and all the elements thrown into confusion, and other horrible signs occur, which shall immediately precede the judgment; but before these things happen, they shall say: "Peace and security," and then these signs, and the day of judgment itself immediately following these signs, shall overwhelm them while they are secure and unaware. Whence Luke adds, verse 34: "Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life; and that day come upon you suddenly: for as a snare shall it come upon all that sit upon the face of the whole earth." Matthew teaches the same thing more clearly, XXIV, 37: "As," he says, "it was in the days of Noe, so shall it be also in the coming of the Son of Man: for as in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and they knew not till the flood came and took all away: so also shall the coming of the Son of Man be;" because, as I have said, in His coming and the day of judgment Christ understands and comprehends the prior signs, which shall strike all, before which men shall eat, drink, marry, and shall say: "Peace and security."
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4. BUT YOU, BRETHREN, ARE NOT IN DARKNESS (that is, in the sins of ignorance, infidelity, covetousness, drunkenness, fornications and others which are done in darkness), THAT THAT DAY SHOULD OVERTAKE YOU AS A THIEF, — as if to say, As a thief attacks a sleeping man unexpectedly: so the day of the Lord shall attack those sleeping in darkness and the sleep of sins unexpectedly; but it shall not attack the good and the just as a thief, but as a long-foreseen and expected friendly guest it shall come to them while they are awake.
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5. YOU ARE ALL THE CHILDREN OF LIGHT, AND CHILDREN OF THE DAY: WE ARE NOT OF THE NIGHT, NOR OF DARKNESS. — "Children of light," that is, of Christ, says Anselm, who says in John VIII, 12: "I am the light of the world." On the contrary, children of night are children of the devil, of whom it is said in Job III, 6 (in the mystical sense): "Let a dark whirlwind possess that night." Secondly and more plainly, as if to say, After the night of paganism, in which you were born and brought up as children of darkness living in infidelity, the light of the Gospel has now shone upon you and the day of Christianity, in which, reborn in baptism, you have become as children of evangelical light, bright with faith, charity, and holy and Christian life, expecting and preparing yourselves for the day of the Lord. Whence that day shall not come upon you as a thief by surprise; but upon those who were children of night, that is, who dwell in the darkness of infidelity, ignorance of God, and sins. Thus Chrysostom and Anselm. Concerning this light, see what is said to the Ephesians, V, 8. From this it is clear that those who are truly Christian do not fear, but desire the coming, equally as the kingdom of Christ: "It is altogether perverse," says St. Augustine, Psalm CXLVII, "to fear that he whom you love will come, and to pray daily, Thy kingdom come: which indeed seems to be nothing other than to pray that his kingdom come, and yet to fear that you will be heard. Whence comes this fear? because a judge is about to come: is he envious? malevolent? nothing of the sort whatsoever. For who is coming to judge, except he who came to be judged for you?"
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6. THEREFORE LET US NOT SLEEP, — in the sleep of sinners, of sloth, of ignorance of God and of salvation: for already the night of your infidelity has passed, and we are in the day of faith and of the grace of Christ. Concerning this sleep see what is said to Rom. XIII, 11. BUT LET US WATCH, — just as one who awaits a thief and a robber: for the day of the Lord will come as a thief; therefore we must keep watch, so that He may find us vigilant and prepared. AND LET US BE SOBER, — abstaining from excessive food, pleasures and desires, and being temperate and moderate in these things: for this temperance and moderation is the increase and strength of watchfulness, says Theophylactus, and makes a man attentive in his vigil, as if to say, Living soberly let us do what is good watchfully and attentively. The life therefore of mortals is a vigil. Hence Christ earnestly admonishes us, Matt. XXIV, 42: "Watch, for you know not at what hour the Lord will come." Upon which words St. Hilary: "That we might know," he says, "that ignorance of that day is not without reason for useful silence to all, the Lord admonished us to watch because of the coming of a thief, and detained by constant prayers, to cleave to all the works of His commandments. For He showed that the devil (that is, the devil: for in Aeolic za is the same as διά) is a thief, ever watchful to rob us of our spoils, and lying in wait for the houses of our bodies, so that he might pierce them with the darts of his counsels and enticements while we are careless and given to sleep. We ought therefore to be prepared, because ignorance of the day stirs up intent solicitude of suspended expectation." Also beautifully St. Chrysostom, hom. 22 to the People: "Vigilance is necessary," he says, "beloved; for even a soldier sleeps not in a bed, but on the ground; a fisherman does not sleep while fishing, but standing sometimes spends the night; a farmer watches, lest the master's vineyard be harmed; and a shepherd standing in the open air spends the night guarding the flock, as Jacob said: I was burned with heat and with frost, and sleep fled from my eyes. And what was the reason for his vigil? that no sheep should be devoured by a wild beast. If therefore such care is taken for an irrational animal, what solicitude ought those to have who care for a rational soul? For this reason Jacob the laborer placed a stone under his head while sleeping, so that he might more easily awake, whence he saw a ladder reaching to heaven. The Lord wishes us to be prepared, and therefore He made our end uncertain, so that we might continually watch and fight." The same Chrysostom here, vol. IX, after the middle, shows that a Christian ought to watch by the example of sentries: "I beseech you," he says, "let us do all things, lest we ever fall asleep. Do you not see how guards, often allowing themselves but little sleep, lose all the fruit of their great watch? For through that little sleep, they lose everything, while they give opportunity and power to the thief to steal. For just as we do not see thieves as they see us: so also the devil threatens all, envies and gnashes his teeth." Then he stirs us to the same vigilance by the example of tightrope walkers, "Let us prepare ourselves on all sides, and just as those walking on a rope stretched out are not permitted to be even a little negligent, for that little negligence would cause them great harm; for soon they would be overturned, fall and perish: so neither are we permitted to grow slack. For we walk a narrow way and beset with precipices on both sides," etc.
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ARMED WITH THE BREASTPLATE OF FAITH AND CHARITY, AND THE HELMET OF THE HOPE OF SALVATION. — It is not enough, says Theophylactus, to watch and to be sober, but we must also be armed: for if someone is watchful and sober, yet does not have arms, robbers and brigands will easily overcome him. The breastplate therefore, with which we arm our breast and our whole body, is faith and charity, that is faith and a good life, says Theophylactus, or faith and the good works of charity; but our helmet is the hope of salvation. See concerning these arms and the panoply of the Christian man, what is said at Ephes. VI, 17 and the preceding verses.
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9. FOR GOD HAS NOT APPOINTED US TO WRATH (that is, God did not create us, did not destine us to damnation, so as to show His wrath and vengeance upon us), BUT TO THE ACQUISITION OF SALVATION, THROUGH OUR LORD JESUS CHRIST, as if to say, But God created us, destined us, redeemed us, separated us from the unbelievers and called us to Christ, so that through Him we might acquire salvation by working well and living according to the law of Christ.
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10. WHO DIED FOR US, THAT WHETHER WE WAKE (that is, live), OR SLEEP (that is, die), WE MAY LIVE TOGETHER WITH HIM, — namely here in grace, but after death in glory. Thus the Apostle takes waking and sleeping differently here than in verses 6 and 7; for he plays upon these words. So Theophylactus and Anselm.
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11. BUILD UP ONE ANOTHER. — In Greek εἷς τὸν ἕνα, that is, one another, one another. It is a metaphor: for just as he who builds a wall and gradually raises and lifts it up builds a house, so he who by his sobriety and humility raises up and stirs his neighbor is said to build him up to similar things, so that he may become indeed a holy and perfect house and temple to the Lord. Do not say, says Theophylactus, I am not a teacher, I am not a preacher, I am not bound to teach and build up others. You are mistaken: teachers are not sufficient for the admonition of each and all; but God wills that each one instruct and build up another, at least by his example and good life.
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12 and 13. NOW WE BESEECH YOU, BRETHREN, THAT YE KNOW (that is, note and have regard for them: it is a metalepsis) THEM WHO LABOUR (in preaching the Gospel and in procuring and promoting the Christian cause) AMONG YOU, and are over you in the Lord (that is, in the family of Christ the Lord, that is, the Church), THAT YE ESTEEM THEM MORE ABUNDANTLY IN CHARITY, — that ye love and cherish them more abundantly, as children your spiritual parents. Thus Theophylactus. In Greek it is ἡγεῖσθε αὐτοὺς ὑπερ ἐκπερισσοῦ ἐν ἀγάπῃ, that is, as Vatablus says, that ye hold them in the highest esteem through charity, namely by ministering to them the necessaries of life; Ambrose translates it, that ye hold them in the highest honor in charity. HAVE PEACE WITH THEM. — Let those note this who stir up lawsuits against their Pastors and Prelates, or foster hatred against them.
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14. REBUKE THE DISORDERLY. — In Greek for rebuke, there is νουθετεῖτε, that is, admonish by way of duty and as it were restore to them and replace the mind which they have lost. Secondly, for disorderly, in Greek it is ἀτάκτους, inordinate, by which name Livy calls soldiers who do not keep their station. Thus Paul by this name marks here those who do not keep Ecclesiastical discipline and order, which God has appointed and defined for each, says Theophylactus; for such are intractable, and unwilling to obey, and they disturb all peace. SUPPORT THE WEAK. — ἀντέχεσθε τῶν ἀσθενῶν, that is, support and uphold the weak. The Syriac translates it, take up the burden of those who are weak; Ambrose, help the weak: for ἀντέχεσθαι is properly to help one who is striving and trying, but not sufficing, nor having enough strength. BE PATIENT TOWARDS ALL, — μακροθυμεῖτε, that is, as the Syriac says, be longsuffering towards each one.
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15. SEE THAT NONE RENDER EVIL FOR EVIL TO ANY MAN: BUT EVER FOLLOW THAT WHICH IS GOOD, ONE TOWARDS ANOTHER, AND TOWARDS ALL. — That is, do good to one another and to all: for he opposes rendering evil to him, which is, "follow that which is good." "It is not enough," says Theophylactus, "not to render evils for evils, but it is also worthwhile to compensate the evildoer with goods; for this is indicated when he says: Follow that which is good, that is, earnestly strive to do good, and one towards another, that is, towards the faithful; and towards all, that is, even towards the unfaithful."
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16. REJOICE ALWAYS, — "even if," says Theophylactus, "ye fall into temptations. Observe, however, that after he had said that evil is not to be repaid for evil, then he commanded that one should rejoice: for he who has been instructed that he should avenge himself on no one, but rather pursue with benefits him who has grieved him, whence, pray, does he receive the sting of sorrow?"
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17 and 18. PRAY WITHOUT CEASING: IN ALL THINGS GIVE THANKS. — "Here he shows," says Theophylactus, "how it comes about that we always rejoice, namely through prayer which does not cease, and through giving of thanks: for he who has become accustomed to converse with God, and to give him thanks in all things, as if they were happening beneficially, it is clear that he will have perpetual joy." Note: A Christian ought to pray assiduously. For, as St. Ephrem says, in his tract On Prayer: "Prayer is the guardian of temperance, the bridle of anger, the restraint of a haughty spirit, the medicine of hatred, the right establishment of laws and justice, the power of a kingdom, the trophy and standard of war, the protection of peace, the seal of virginity, the faith of marriage, the safeguard of travelers, the guardian of the sleeping, the fertility of farmers, the salvation of sailors, the patroness of the accused, the consolation of the mourning, the joy of the rejoicing, the solace of the grieving, the burial of the dying." Then, confirming these very things with examples, he adds: "The prayer of the prophet Jonah granted the whale as a house, and brought Hezekiah back from the gates of death to life, and for the three boys in Babylon it turned the flame of fire into a breath of dew." And from this he concludes: "There is no possession more precious in all human life than prayer." How one ought always to pray, I have said at Ephesians VI, 18. Hear also Abbot Lucius, in the Lives of the Fathers: when certain brothers had come to him, the old man asked them, saying: What do you usually work at with your hands? And they said: We do nothing with our hands, but according as the Apostle says, we pray without ceasing. To whom the old man said: Do you not eat? And they confessed: Yes. And he said to them: When therefore do you eat, who prays for you? And they were silent, and again he asked them, saying: Do you not sleep? And when they said they did sleep, he said to them: When therefore do you sleep, who prays for you? And they could not find what to answer him. Then he said to them: "Forgive me therefore, because you do not do as you say. But I will tell you how, working with my hands, I pray without ceasing. For I sit from morning until the appointed hour, and I soak a few palm leaves, and make cords from them, and meanwhile I pray, saying: Have mercy on me, O God, according to thy great mercy, and according to the multitude of thy compassions blot out my iniquity. And when I have completely finished the work of my hands, and have made some vessels, or a few cords, and have sold them for ten coins, from those coins I give two to the poor, and the rest I eat. When therefore I eat or sleep, then they without ceasing fulfill my prayer for my sins." Thus in the Lives of the Fathers, book III, page 531, number 212. 18. IN ALL THINGS GIVE THANKS. — Note: In all things thanks are to be given to God, namely both in sickness and in health; both in want and in abundance; both in desolation and in consolation; both in temptation and in peace; both in humiliation and in exaltation; both in adversity and in prosperity: because sickness, want, desolation, temptation, humility, adversity are no less, indeed often a greater, gift and benefit of God than health, abundance, consolation, peace, exaltation, prosperity. And this is, as it is most delightful, so also most holy a way, by which through the hardships of this life, joyful and as it were playing, we go to heaven; if namely in any matter we sing with the Psalmist: "I will bless the Lord at all times." And with Paul: "In all things give thanks to God." Hence St. Augustine, in Psalm CXXXII, praises the custom of the ancient Religious, who frequently had this word on their lips, "Thanks be to God"; and when they met one another, they greeted each other mutually thus, as many still do. The Circumcellions found fault with this, but Augustine defends it: "He who says," he says, "Thanks be to God, gives thanks to God. See whether a brother ought not to give thanks to God, when he sees his brother. For is there not a place for rejoicing, when those who dwell in Christ see one another?" Likewise St. Augustine, epistle 77: "What is better," he says, "both to bear in mind, and to utter with the mouth, and to express with the pen, than to give thanks to God? This cannot be said more briefly, nor heard more joyfully, nor understood more grandly, nor done more fruitfully. Thanks be to God, who has enriched you with so faithful a heart." See the remarkable homily of St. Basil, which he wrote on the giving of thanks, where among other things he thus says: "Reclining at table, pray: eating bread, repay gratitude to the giver. Will you put on a tunic? give thanks to the kind giver. Will you wrap yourself in a cloak? let the interior charity toward God grow in you, who has freely bestowed garments suited to winter and summer, by which both life is preserved and shame is covered. Has not a day passed for you? repay gratitude to him, who has granted us the sun, which we have merited nothing such, for the service of daily work; and has provided fire for illuminating the night, and that it may serve other conveniences of life. If you look up to heaven, when you have fixed the gaze of your eyes more intently on the remarkable beauty of the stars, provide for God, and worship him who created all these things in wisdom. Nay, and he who distributes the night into sleep and prayer, indeed let sleep itself be certain meditations for the exercise of piety." And further down: "Are you not punished by your merit? let the hope of future things bring you joy. Are you justly subjected to punishment? give thanks that you pay the penalty here rather than in the future." And St. Bernard, sermon 13 in the Song of Songs, where among other things he says: "Let the rivers of thanksgiving return to the fire from which they go forth, and flow again. Let the heavenly outflow be sent back to its source, that it may be poured back upon the earth more abundantly. How, you ask? How the Apostle says: Giving thanks in all things. Whatever wisdom, whatever virtue you trust yourself to have, ascribe to the virtue of God and the wisdom of God in Christ." THIS IS THE WILL OF GOD IN CHRIST JESUS (through Christ Jesus) IN ALL YOU. — In Greek εἰς ὑμᾶς, toward you, that is to say, This is what God wills, through Christ, that is through the law, doctrine and grace of Christ, us to accomplish, namely that we always rejoice, pray without ceasing, in all things give thanks, etc. Whence Theophylactus on in Christ Jesus, this is, he says, through the cooperation of Jesus Christ; "for Christ is our helper unto the giving of thanks, who also taught us to do this in the Gospel." Note: "Will" is here to be understood as a sign. Whence rightly εὐδοκία (which the Vulgate translator rendered, will) you may turn as, the thing willed, or thing willed by God, and pleasing and acceptable to God. Hence Vatablus thus explains it, that is to say, By doing these things you will please God through Christ, without whom nothing can please. Thirdly, others thus explain it, as if the Apostle here tacitly meets an objection. For someone will say: How shall I always rejoice and give thanks, I who am pressed by so many hardships? The Apostle responds that this is God's will, that is his benevolence, that with Christ, through Christ, that is through the grace of Christ we endure all these things: for God, not from hatred, but from love and benevolence, just as he imposed the cross on Christ his Son, so he sends and imposes a cross on each Christian. But this sense is more remote, and adds and supplies much to the Apostle.
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19. QUENCH NOT THE SPIRIT. — Some understand by "spirit" reason, or the superior portion in the soul; for this is called spirit in verse 23. But the Apostle takes the word spirit differently there and differently here. I say therefore: "Spirit," that is, the gifts, graces, lights, breathings, impulses, and, as follows, the prophecies of the Holy Spirit, which is as it were a lamp shining forth in the night of this age, "quench not" by sloth, by earthly cares, by carnal desires, or even by unbelief, as if by pouring water or dust upon it, "quench"; for whoever quenches these things, as far as in him lies, quenches the Holy Spirit in his heart: but rather close the doors, that is, the senses, lest the spirit of malice enter, which would extinguish this flame. Thus Chrysostom, Theodoret, Theophylact, Anselm. Note: The Apostle forbids not only that we should not quench these gifts of the Spirit in ourselves, but also that we should not quench them in others, especially prophecies, whence, as if explaining, he adds:
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20. DESPISE NOT PROPHECIES. — For there were then among Christians many Prophets, who prophesied in the assembly and gathering of the faithful, either properly or improperly, namely by interpreting, teaching, and exhorting the sacred Scripture, as I said in I Corinthians XIV, 26: the Apostle forbids that the spirit of these be blunted and suppressed; nay, he commands that their prophecies be received, heard, and approved. The same is evident from I Corinthians XIV, 26. Hence not without reason, nor contrary to the mind of the Apostle: "He quenches the Spirit," says Ambrose, "who by his contradiction puts to sleep one beginning to speak spiritual things." Thus parents quench the spirit in their sons or daughters, when they hinder the lily of chastity, of religious or perfect life in them by a more licentious life, by which they compel them to study bodily adornment, dancing, feasts, and other vanities of the world. How displeasing this is to God, the example of Praetextata teaches, found in Jerome, epistle to Laeta: "Praetextata," he says, "once a most noble woman, at the command of her husband Hymetius, who was the uncle of the virgin Eustochium, changed her dress and adornment, and neglecting her hair, curled it in worldly fashion, wishing to overcome both the virgin's purpose and the mother's desire; and behold, that very night she saw in a dream an angel come to her with a terrible voice threatening punishments, and breaking forth with these words: Dared you prefer your husband's command to Christ! You dared to touch with your sacrilegious hands the head of God's virgin, which shall now wither, that you may feel, tormented, what you have done: and at the end of the fifth month you shall be led to the infernal regions; but if you persist in your crime, you shall be bereft both of your husband and your sons. All things were fulfilled in order, and swift death sealed the late repentance of the wretched woman. Thus Christ avenges the violators of His temple, thus He defends His gems and most precious ornaments." We learn the same from daily examples, that such parents are gravely punished by God with many misfortunes, especially concerning those very offspring in whom they have quenched the spirit. St. Ambrose relates, at the end of book I of On Virgins, that a noble virgin, when urged by her parents to marriage, fled to the altar, and said to them: "What are you doing? Are you offering me a spouse? I have found a better one; whatever riches you exaggerate, whatever nobility you boast, whatever power you proclaim: I have Him to whom no one compares, rich in the world, powerful in dominion, noble in heaven. If you have such a one, I do not reject the choice; if you do not find him, you do not provide for me, but envy me." And as she stood at the altar of God, a victim of modesty, a sacrifice of chastity, one spoke more abruptly: "What if," he said, "your father were alive, would he permit you to remain unmarried?" Then she answered with greater devotion, with more moderate piety: And perhaps for this reason he died, lest anyone could offer an impediment. Which answer concerning the father, he approved as an oracle concerning himself, by his timely death. For shortly after he died. "Thus the others, fearing the same thing, began to favor, who had sought to hinder. Parents, beware of the example of offense:" thus far Ambrose. Truly St. Jerome to Paula concerning the death of Blaesilla: "Great," he says, "piety toward one's own, is impiety toward God"; and to Furia: "Let the father," he says, "fulfill his name; let him rejoice that he has begotten a daughter for Christ, not for the world"; and Gregory of Nazianzus, in Precepts to Virgins: Why, if Christ has rather pierced your heart, And filled you with divine immortal love, Father, is it grievous to present to Christ A bride or a boy? Morally, St. Chrysostom teaches here that the spirit is extinguished by any sin; for just as a torch is extinguished either by wind blowing it out, or by a deficiency of wax and fuel: so the spirit, like a lamp, is extinguished either by the wind of temptation, or by the dust of earthly cares, or by a failing of the oil of mercy and good works. "The spirit," he says, "is extinguished just like a lamp, if either you have too little oil, or you do not stop up the hole, or you do not close the door. But what is this hole? Just as a lamp has one, so also do we: the holes are the eyes and ears. Do not allow a strong blast of malice to strike these, otherwise it will extinguish the lamp, but stop up the holes with the fear of God. The door is the mouth. Close it, that is to say shut it, so that it both gives light and repels external force." Soon he clarifies the same thing by a familiar and daily example, saying: "Has someone reviled you? Has he insulted you? You close your mouth; for if you open it, you will stir up this wind all the more. Do you not see in houses, when two doors opposite each other are directly facing one another, and a violent blast rushes in, if you close one, the blower can accomplish nothing, but much of his strength is cut off?" and here there are two doors, your mouth and the mouth of him who insults and reproaches you. If you close yours, and do not give him breath, you will extinguish all that blast; but if you open it, it will become unrestrained. Let us not therefore extinguish the spirit. But it happens very often that the torch is extinguished even without any external force pressing upon it, namely when the oil fails; when we do not show mercy, the spirit is extinguished; for the spirit comes to you from the mercy of God. Then Chrysostom goes on to teach that, just as robbers operating in darkness first extinguish the lamp, then rob and plunder with impunity: so demons first extinguish this spirit like a lamp, so that the soul can neither see nor enter the way to heaven; and then they plunder it and operate with impunity. Chrysostom is agreed with by Jerome, epistle 150 to Hedybia, Question XII, and he adds that there is meiosis in this place, that is to say "Do not extinguish the spirit," that is, cherish the spirit, and, as the Apostle says, Rom. XII, 11, be "fervent in spirit." "For in that," says St. Jerome, "in which the fervor of the spirit does not grow warm with multiplied iniquity, and the coldness of charity does not warm it, in that the spirit is by no means extinguished."
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21. BUT PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD. — St. Augustine, book I On Nature and Grace, chapter IX, and elsewhere reads thus, "read all things, hold fast those which are good": but paraphrastically, for word for word the Greek, Latin and Syriac have, prove all things: understand, those things which are doubtful and uncertain, and therefore require proof and examination, such as were the prophecies, of which he spoke in the preceding verse: "Despise not prophecies;" for these were formerly spoken publicly in the assembly of the Church by individuals afflicted with the Holy Spirit. Whence the Apostle wishes them to be judged both here and in I Corinthians XIV, 24, whether they are true, and whether they conform to Sacred Scripture and the doctrine of the Church, and whether they are prophecies, and instincts of the human spirit: especially because, as Chrysostom, Theodoret, Theophylactus note, some false prophets were secretly mingling themselves with them, as is evident in the following epistle, chapter II, where he rebukes those who prophesied that the day of judgment was at hand. Therefore, Kemnitius and the Novatians have nothing here for their examination of the Council of Trent and other decrees of the Church or the Pontiff. They also wrongly infer from this that the books of heretics ought to be read and examined by anyone; for these have already been disapproved and condemned by the Church as certain heresy and perdition: for, as Chrysostom and Theophylactus rightly say, the Lord does not even wish false prophets, whom it is certain are such, to be heard, Deuteronomy XVIII, 3 and elsewhere.
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22. ABSTAIN FROM ALL APPEARANCE OF EVIL. — Others read, from all appearance of evil. For the Greek can be translated either way: although the former reading is more genuine, and interpreters follow it with St. Jerome. But the sense of either reading is the same.
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23. MAY GOD HIMSELF (the author) OF PEACE SANCTIFY YOU IN ALL THINGS. — In Greek ὁλοτελεῖς, that is, wholly, so that you may be holy and perfect in all things, namely in spirit, soul and body, as follows. THAT YOUR WHOLE SPIRIT AND SOUL AND BODY MAY BE PRESERVED BLAMELESS AT THE COMING (at the advent) OF OUR LORD JESUS CHRIST. — "Whole" is not the same here as incorrupt; for in Greek it is ὁλόκληρον, as if to say, Entirely perfect, whole and complete in all its parts and endowments, to which all its lot (for this is what κλῆρος means), or all that it has received by lot, belongs and is present, as if to say, Keep the whole grace and integrity which you received by lot in baptism until the day of judgment, so that such and so whole a spirit, soul and body you may render and exhibit to Christ the judge, such as you received from him in baptism. Note with St. Augustine, tract. on the Creed: The whole man has three parts, spirit, soul and body; therefore man is the image of the three persons of the Holy Trinity. First therefore the Nyssene in Theophylactus understands by spirit the rational part of man; by soul, the sensitive part; by body, the vegetative. Second and better, spirit is the rational part, or reason and the superior power of the soul, which is called mind, especially if imbued with faith and the spirit of God; soul is the lower portion common to us with beasts, from which man is called animal and exercises animal operations, such as seeing, hearing, eating, generating; body truly is the dwelling of both, namely of both spirit and soul, as if to say, says Anselm: Let your spirit be whole, that is, let it not be wounded by any heresy, error, distrust, malice, envy, or any consent to sin, so that it be not mutilated in some article of faith, hope, charity, or some other virtue and as it were member; but with full faith in all articles and dogmas, with integral hope and charity, and with all the parts and numbers of the other virtues, let it be whole and perfect. Let your soul also be whole, that is, let it not be wounded by the delights of flesh and senses, so that the integrity and perfection which ought to be in hearing, sight and the other external and internal senses of the soul be mutilated: but in all things let them be whole, as far as the weakness of human condition permits; for we cannot attain to the integrity of Adam and Christ in this life. Finally let your body be whole, that is, let it not be harmed by the execution and perpetration of any sin; but let it remain inviolate, unharmed, whole equally as spirit and soul: so that body may be subject to soul, soul to spirit, spirit to God completely and obey, and God may communicate his holiness to the spirit, and through the spirit to the soul and body, so that on the day of judgment you may exhibit to Christ body and soul and spirit wholly and perfectly holy, such as you received them in baptism, and concerning them you may say: "I have espoused you to one husband to present you as a chaste virgin to Christ." Hence note secondly: This integrity is opposed to the maimed and mutilated: for they are maimed and mutilated in faith who believe the Apostles' Creed, but deny other traditions, deny the invocation of the Saints and the presence of Christ in the Eucharist, etc. Thus in charity they are maimed who love friends, not enemies. Thus in soul they are maimed who guard the touch from shameful things, but not the ears, not the eyes; and so of others. To these the Apostle opposes integrity, which a Christian ought to have both in faith, so that he believes all things to be believed, and in hope, so that he hopes all things to be hoped, and in charity, so that he loves all things to be loved, and in other virtues. Thus Jerome, to Hedib., Question XII.
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24. GOD IS FAITHFUL, WHO HAS CALLED YOU: WHO ALSO WILL DO, — that is, will effect and perfect, so that the integrity already mentioned, to which he has called you, you may preserve and come to eternal salvation, if namely you do not cease from his grace and cooperate with him. Thus Theophylactus and Anselm.
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26. WITH A HOLY KISS. — Concerning this kiss I have spoken II Corinthians XIII, 12.
Concluding Blessing Await the Coming of Christ, ESTABLISH ETERNITY.
Machine translation from the Latin, not reviewed.
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Supra correxit in eis corrigenda, hic monet eos in futurum, et primo ponit monitionem; secundo orationem, ibi ipse autem Deus. Haec autem duo sunt nobis necessaria. Nam quia bona quae facimus sunt ex libero arbitrio, ideo indiget homo monitione, et quoniam sunt etiam ex gratia, ideo oratione. Circa primum duo facit, quia primo hortatur, ut praeparent se ad futurum iudicium; secundo ostendit praeparandi modum, ibi propter quod consolamini. Iterum prima in duas, quia primo ostendit qualis sit conditio futuri iudicii; secundo qualiter praeparent se ad illud, ibi igitur non dormiamus. Item prima in duas, quia primo praemittit conditionem futuri iudicii; secundo exponit, ibi cum enim. Item primo quietat eorum sollicitudinem circa scientiam futuri adventus; secundo ostendit quid circa illum sciant, ibi ipsi enim. Dicit ergo: necesse erat, quod scriberem de praemissis, quia indiguistis. Sed de temporibus, scilicet aestate, hyeme, vel potius, quae tempora futura sint, non erat necesse, quia quaedam de his sunt soli divinae scientiae reservata. Matth. XXIV, 36 et Mc. XIII, v. 32: de die illa, vel hora nemo scit, neque Angeli in caelo, neque filius, nisi pater, et cetera. Act. I, 7: non est vestrum nosse tempora, vel momenta, et cetera. Eccle. VII, 1: quid necesse est homini maiora se quaerere, cum ignoret quid conducat sibi in vita, numero dierum vitae suae? et cetera. Et ideo hoc non est necesse scribere, quia illud quod sciendum est vos scitis, quia scilicet dies domini sicut fur in nocte, et cetera. Sunt autem omnes dies domini. Ps. CXVIII, v. 91: ordinatione tua perseverant dies. Sed iste specialiter est domini, quia facit in omnibus suam voluntatem, quae impletur in bonis, qui perducuntur ad finem praescitum a Deo, scilicet salutem. I Tim. II, 4: vult omnes homines salvos fieri, et cetera. In malis, quia punientur. Ps. LXXIV, 3: dum accepero tempus, ego iustitias iudicabo. Iste veniet sicut fur, id est, ex impraemeditatione. Lc. XIII, 36: si sciret paterfamilias qua hora fur veniret, et cetera. II Petr. c. III, 10: adveniet dies domini sicut fur. Apoc. III, 3: veniam tibi tamquam fur. Quomodo autem dies dicitur venire in nocte? Sed sciendum quod utrumque est, quia in die venit propter manifestationem cordium I Cor. c. IV, 5: quoadusque veniat dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium, sed in nocte propter incertitudinem. Matth. XXV, 6: media nocte clamor factus est, ecce sponsus venit, et cetera. Incertum enim est qua hora erit. Deinde cum dicit cum enim dixerint, exponit quae dixerat, et primo quantum ad malos; secundo quantum ad bonos, ibi vos autem. Circa primum duo facit. Primo describit praesumptionem malorum; secundo periculum morae. Dicit ergo: veniet sicut fur, quia ex improviso.
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Cum enim dixerint pax, quantum ad praesentia, id est, dum tranquille vivunt, sic decipiuntur. Sap. XIV, 22: in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Et securitas, quantum ad futura. Lc. XII, 19: anima mea, multa habes bona reposita in annos plurimos, requiesce, comede, bibe, et epulare. Sed contra Lc. XXI, 26: arescentibus hominibus prae timore et expectatione, quae supervenient universo orbi, et cetera. Ergo nulla securitas. Solutio est duplex. Una quae est Augustini, quae talis est: in tempore illo aliqui erunt boni, et affligentur, lugebunt, et expectabunt; et de hoc dicitur Lc. XXI, 26: arescentibus ex carentia voluptatum, et abundantia malorum, etc., sed in malis erit pax et securitas. Alia datur solutio in Glossa. Deinde cum dicit tunc repentinus, describit periculum a quatuor. Primo quia subitum, ibi repentinus. Is. XXX, 13: subito dum non speratur, veniet contritio eius. Secundo quia mortiferum, ibi interitus. Iob XVIII, 14: calcet super eum quasi rex interitus, et cetera. Tertio afflictivum, ibi dolor. Ps. XLVII, 7: ibi dolores ut parturientis, et cetera. Quarto inevitabile, ibi et non effugient. Iob XI, 20: effugium peribit ab eis. Ab ira Dei nunc est effugere ad eius misericordiam, ibi vero non est tempus misericordiae, sed iustitiae. Deinde cum dicit vos autem, exponit quae dixerat quo ad bonos, et duo facit, quia primo excipit bonos a consortio malorum; secundo rationem assignat, ibi omnes enim vos.
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Dicit ergo: non estis in tenebris, quia illuminati estis per Christum de illo die, ideo vobis non est improvisus. Io. VIII, 12: qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae.
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Et huius ratio est, ibi: omnes enim vos filii lucis estis. Astruit enim quod sunt filii lucis et diei. Filii autem alicuius rei in Scriptura dicuntur aliqui propter abundantiam in re illa. Is. V, 1: in cornu filio olei, id est, habente multum oleum. Qui ergo participant multum de die et luce dicuntur eorum filii. Haec lux est fides Christi. Io. VIII, v. 12: ego sum lux mundi, et cetera. Io. XII, 36: credite in lucem, ut filii lucis sitis. Item diei. Sicut enim ex luce fit dies, ita ex fide Christi fit dies, scilicet honestas bonorum operum. Rom. XIII, 12: nox praecessit, et cetera. Et ideo non sumus filii noctis, id est, infidelitatis, neque tenebrarum, id est, peccatorum. Rom. XIII, 12: abiiciamus ergo a nobis opera tenebrarum, et cetera.
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Deinde cum dicit igitur non dormiamus, etc., ostendit qualiter se praeparent ad illum adventum, et primo qualiter per ultionem malorum, secundo per observantiam bonorum, ibi induti. Circa primum duo facit, quia primo ponit monitionem, secundo eius rationem, ibi qui enim dormiunt. Dicit igitur: ex quo dies domini est sicut fur, Lc. XII, 39: si sciret paterfamilias qua hora fur veniret, vigilaret utique, ergo vos, quia scitis, vigiletis. Unde dicit igitur non dormiamus, somno peccati. Eph. V, 14: surge, qui dormis, et exurge a mortuis. Item nec pigritiae. Prov. VI, 9: usquequo, piger, dormis? et cetera. Sed vigilemus, per sollicitudinem. Matth. XXIV, 42: vigilate itaque, et cetera. Et ad hoc est necessarium, quod sobrii simus, ut et corpus et mens sint sobria, id est, non occupata voluptatibus, et curis mundi. Lc. XXI, 34: attendite vobis, ne forte graventur corda vestra crapula et ebrietate. I Petr. c. V, 8: sobrii estote, et vigilate. Ratio autem huius est ex temporis congruitate, quia qui dormiunt, vel ebrii sunt, aliquid faciunt in nocte. Sed nos non sumus in nocte. Ergo, et cetera.
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Dicit ergo qui enim dormiunt, nocte dormiunt, idest, tempus noctis deputant quieti, diem vero operationi. Ps. CIII, 22: ortus est sol, et congregati sunt, et in cubilibus suis collocabuntur. Et rursum ibi, 23: exibit homo ad opus suum, et ad operationem suam usque ad vesperam. Item abstinent aliqui a vino in die propter negotia exercenda, sed de nocte tantum non curant. Iob XXIV, 15: oculus adulteri observat caliginem. Somnus ergo et ebrietas est nocti conveniens, eo quod nocte infidelitatis et tenebris peccatorum occupati, sunt ebrii, per amorem praesentium non habentes spem futurorum. Eph. IV, 19: desperantes tradiderunt se impudicitiae in operationem immunditiae omnis in avaritia, et cetera. Nos autem qui diei sumus, id est pertinentes ad diem honestatis et fidei, simus sobrii. Rom. XIII, 13: honeste ambulemus in die. Deinde cum dicit induti, etc., ostendit quomodo se praeparent per bona; et primo ponit monitionem generalem; secundo specialem, ibi propter quod. Item prima in duas, quia primo ponit ipsam monitionem; secundo rationem eius, ibi quoniam non posuit. Sunt autem in homine duo principalia membra, quae consueverunt in bellis protegi, scilicet cor, quod est principium vitae, et caput, scilicet principium motus exterioris, a quo sunt sensus, et aliquo modo nervi. Et protegitur cor lorica, caput galea. Spiritualis vita in nobis est Christus, per quem anima vivit, et dominus in nobis per fidem habitat. Eph. III, 17: habitare Christum per fidem in cordibus vestris. Habitat etiam per charitatem, I Io. IV, 16: qui manet in charitate, in Deo manet, et Deus in eo, quae informat fidem. Et ideo debemus habere fidem et charitatem.
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Unde dicit loricam fidei et charitatis, quia protegit vitalia, et galeam, spem salutis, quae est principium motus spiritualis, quod est ex intentione finis, quem speramus assequi. Deinde cum dicit quoniam non posuit nos, ostendit rationem quomodo in nobis operatur. Et primo ex praeordinatione divina, secundo ex gratia Christi, tertio ostendit modum consequendae salutis. Dicit ergo quoniam non posuit, id est, non ordinavit. Io. XV, 16: posui vos, scilicet sanctos, ut eatis, et cetera. Deus in iram, id est, ad hoc, ut consequamur eius iram. Sap. I, 13: Deus mortem non fecit. Ezech. XVIII, 23: numquid voluntatis meae est mors impii? Dicit dominus Deus, et cetera. Sed in acquisitionem, id est, ut acquiramus salutem. Matth. XI, 12: regnum caelorum vim patitur, et violenti rapiunt illud. I Petr. II, 9: vos estis genus electum, regale sacerdotium, et cetera.
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Et hoc per gratiam Christi, ideo dicit per dominum nostrum, et cetera. Act. IV, 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri. Qui mortuus est pro nobis, id est, salvavit nos, moriendo pro nobis. I Petr. III, 18: mortuus est iustus pro iniustis, ut offeret nos Deo mortificatos quidem carne, vivificatos autem spiritu. Et modus perveniendi est quia Christus docuit nos operando salutem nostram, et hoc moriendo et resurgendo. Rom. IV, 25: traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.
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Et ideo dicit sive vigilemus, sive dormiamus, simul cum illo vivamus. Rom. XIV, 8: sive vivimus, sive morimur, domini sumus. Deinde cum dicit propter quod, docet nos quomodo praeparemus nos quantum ad speciales conditiones personarum. Et circa hoc tria facit, quia primo ostendit quomodo se debeant habere ad aequales; secundo quomodo subditi se habeant ad praelatum, ibi rogamus autem; tertio quomodo praelati ad subditos, ibi rogamus autem.
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Debemus autem aequalibus consolationem in adversis; unde dicit consolamini invicem. Item aedificationem in exemplis; unde dicit et aedificate, et cetera. Rom. XIV, 19: quae aedificationis sunt invicem custodiamus. Subditi autem ad praelatos, primo debent beneficiorum recognitionem, secundo charitatem, tertio pacem. Unde ut noveritis, id est, ut recognoscatis beneficia eorum. Hebr. ult.: mementote praepositorum vestrorum, et cetera. Noveritis, inquam, primo, ex parte eorum, quia maximum laborem ferunt pro vobis.
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Unde dicit eos qui laborant inter vos, pro bono vestro. II Tim. II, 3: labora sicut bonus miles Christi, et cetera. Secundo ex parte Dei. Et ideo est habenda reverentia ad eos sicut ad Deum. Unde dicit et praesunt vobis in domino, id est, vice domini. II Cor. II, 10: ego si quid donavi vobis in persona Christi. Tertio ex parte vestra, quia sunt vobis utiles. Unde dicit: et monent vos, ut habeatis, et cetera. Ideo, secundo, debetis eis charitatem abundantius, idest prae aliis.
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Tertio pacem propter opus illorum. Sed contra hoc quidam agunt. Amos V, 10: odio habuerunt in porta corripientem et cetera. Eccli. XIX, v. 5: qui odit correctionem, minuetur vita. Sed vos habete pacem propter opus correctionis, quod proprie spectat ad eorum officium. Ps. CXIX, 7: dum loquebar illis, impugnabant me gratis.
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Supra ostendit quomodo subditi debent se habere ad praelatos, hic ostendit e converso. Et circa hoc duo facit, quia primo docet quomodo praelati ad sacerdotes subditos se debeant habere; secundo generaliter quomodo se debeant habere ad omnes, ibi videte ne quis. Sciendum est autem, quod cura praelatorum ad duo debet tendere, scilicet ad retrahendum alios a peccatis, et ad custodiendum seipsos. Quantum ad primum, tria apostolus dicit. Tripliciter enim subditi possunt pati defectum. Primo in actu, secundo in voluntate, tertio in virtute. In actu autem, quando prorumpunt in actum peccati, et tunc sunt corrigendi. Et quamvis de omni peccato, specialiter tamen corrigendi sunt de peccato inquietudinis. Et ideo dicit corripite inquietos. II Thess. III, 7: non inquieti fuimus inter vos. Eccli. XIX, 17: corripe proximum antequam commineris, et da locum timori. In voluntate vero, quando non aggreditur magna, quia deiicitur propter adversa et peccata praecedentia. Unde dicit consolamini pusillanimes. Pusillanimis est non habens animum ad magna, timens ne deficiat. Is. XXXV, v. 4: dicite pusillanimis: confortamini et nolite timere. Iob IV, 4: vacillantes confirmaverunt manus tuae, et cetera. In virtute autem, quando vel ex infirmitate peccant, vel debilitantur in bono actu, et isti sunt fovendi. Unde dicit suscipite, scilicet in visceribus charitatis fovendo, infirmos, quorum est virtus debilis, vel ad resistendum malis, vel ad faciendum bona. Rom. XV, 1: debemus nos firmiores, imbecillitates infirmorum sustinere. Praelatus autem debet se custodire a defectu cuiuscumque modi, et maxime ab impatientia quia ipse portat totum pondus multitudinis. Num. XI, 14: non possum solus sustinere omnem hanc multitudinem, quia gravis est mihi, et cetera. Et ideo dicit patientes estote ad omnes. Prov. XIX, 11: doctrina viri per patientiam noscitur. Ps. XCI, 15: bene patientes erunt, ut annuntient. Deinde cum dicit videte ne quis, ostendit generaliter quomodo se habeant ad omnes. Et circa hoc duo facit, quia primo ostendit qualiter omnes in quibusdam debeant se habere; secundo quid in omnibus, ibi omnia autem. Circa primum tria facit, quia primo ostendit quomodo se debeant habere ad proximum; secundo quomodo se habeant in his quae ad Deum sunt, ibi semper gaudete; tertio quomodo se habeant ad eius dona, ibi spiritum nolite. Quantum ad proximum debent se habere, ut non inferant ei mala, et ut studeant ei benefacere. Unde dicit: dixi supra in speciali, sed nunc in generali dico ne quis malum, et cetera. Ps.: si reddidi retribuentibus mihi mala. Sed contra: multoties vindicta petitur coram iudice. Respondeo. Sicut actus moralis sumitur secundum intentionem finis, sic ad duo potest esse intentio vel ad malum illius, ita quod quiescat ibi, et hoc est illicitum, quia ex livore vindictae; vel ad bonum correctionis seu iustitiae et conservationis reipublicae, et sic non reddit malum pro malo, sed bonum, scilicet eius correctionem.
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Quantum ad secundum dicit sed semper quod bonum est, et cetera. Et dicit sectamini, et non faciatis: quia tu ex te debes sumere occasionem benefaciendi ad proximum tuum, et non expectare quod ipse det tibi occasionem benefaciendi sibi. Unde Ps. XXXIII, 15: inquire pacem, et persequere eam. Rom. XII, 21: noli vinci a malo, ut scilicet sis tractus ab eo ad malefaciendum, sed vince in bono malum, retrahendo eum ad bonum. Gal. ult.: dum tempus habemus, operemur bonum ad omnes.
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Deinde cum dicit semper gaudete, ostendit quomodo se debeant habere quoad Deum, ad quem tria oportet habere. Primo gaudere de ipso; unde dicit semper gaudete, scilicet de Deo, quia quicquid malum proveniat est incomparabile bono, quod est Deus. Et ideo nullum malum illud interrumpat; unde dicit semper gaudete. Secundo, orate pro beneficiis suscipiendis, ibi sine intermissione orate. Lc. c. XVIII, 1: oportet semper orare, et numquam deficere. Sed quomodo potest hoc esse? Respondeo. Dicendum est, quod hoc potest esse tripliciter. Primo quod ille semper orat, qui statutas horas non intermittit. Simile habetur II Reg. c. IX, 7: tu comedes panem in mensa mea semper. Secundo sic: semper, id est, continue orate, sed tunc oratio sumitur pro effectu orationis. Est enim oratio interpretatio seu explicatio desiderii, quia quando desidero aliquid, tunc illud orando peto. Unde et oratio est petitio decentium a Deo, et ideo desiderium habet vim orationis. Ps. IX, 38: desiderium pauperum exaudivit dominus. Omnia ergo quae facimus, ex desiderio proveniunt. Ergo oratio in bonis quae facimus, manet in virtute, quia bona quae facimus, ex desiderio bono proveniunt. Glossa: non cessat orare, qui non cessat benefacere. Tertio quo ad causam orationis, scilicet faciendo eleemosynam. In vitis patrum: ille semper orat, qui eleemosynas dat, quia qui eleemosynam accepit, orat pro te, etiam te dormiente.
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Item tertio, orare pro beneficiis suscipiendis et gratias agere pro susceptis, ideo dicit in omnibus, scilicet bonis et adversis, gratias agite. Rom. VIII, 28: diligentibus Deum omnia cooperantur in bonum. Col. II, 7: abundantes in illo in gratiarum actione. Phil. IV, 6: cum gratiarum actione. Haec est enim voluntas, et cetera. I Tim. II, 4: qui vult omnes homines salvos fieri, et ad agnitionem veritatis venire.
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Deinde cum dicit spiritum nolite, etc., ostendit quomodo se habeant ad dona Dei. Et primo quod ea non impediant; secundo quod ea non contemnant, ibi prophetias. Spiritus autem sanctus est persona divina incorruptibilis et aeterna, unde in sua substantia extingui non potest. Sed tamen dicitur quis extinguere spiritum, uno modo, fervorem eius extinguendo, vel in se, vel in alio. Rom. XII, 11: spiritu ferventes. Cum enim aliquis aliquid boni ex fervore spiritus sancti vult facere, vel etiam cum aliquis bonus motus surgit, et ipse impedit, extinguit spiritum sanctum. Act. VII, 51: vos semper spiritui sancto restitistis. Alio modo, mortaliter peccando. Spiritus enim sanctus in se semper vivit, sed in nobis vivit quando facit nos in se vivere; sed quando quis peccat mortaliter, non vivit in ipso spiritus sanctus. Sap. I, 5: spiritus enim sanctus disciplinae effugiet fictum, et cetera. Tertio modo, occultando, quasi dicat: si donum spiritus sancti habetis, utimini eo ad utilitatem proximorum. Eccli. XX, 32: sapientia abscondita et thesaurus invisus, quae utilitas in utrisque? Matth. V, 15: nemo accendit lucernam, et ponit eam sub modio, et cetera. Prophetias nolite spernere. Aliqui enim apud istos spiritu prophetiae erant pollentes, qui ab istis reputabantur insani. I Cor. XIV, 1: aemulamini spiritualia, magis autem ut prophetetis. Vel prophetias, id est, divinam doctrinam. Exponentes enim divinam doctrinam dicuntur prophetae; quasi dicat: non spernatis verba Dei et praedicationes. Hier. XX, 8: factus est sermo domini in opprobrium et in derisum tota die. Deinde cum dicit omnia autem probate, ostendit qualiter se habeant ad omnia, et unum est, quod in omnibus utantur discretione. Rom. XII, 1: rationabile obsequium vestrum. In hac materia debet esse diligens examinatio, boni electio, mali abiectio.
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Quantum ad primum dicit prophetias nolite spernere, tamen, omnia probate, scilicet quae sunt dubia. Manifesta enim examinatione non indigent. I Io. IV, 1: omni spiritui nolite credere. Iob XII, 8: nonne auris verba diiudicat?
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Quantum ad secundum dicit quod bonum est tenete. Gal. IV, 18: bonum autem aemulamini in bono semper.
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Quantum ad tertium dicit ab omni specie mala abstinete vos. Is. VII, 15: ut sciat reprobare malum et eligere bonum. Et dicit, specie, quia etiam quae habent similitudinem malitiae vitare debemus, quae scilicet non possemus servare coram hominibus absque scandalo eorum. Deinde cum dicit ipse autem, subdit orationem, et circa hoc tria facit, quia primo orat pro eis; secundo dat spem de exauditione; tertio dat speciales monitiones. Dicit ergo: ita moneo, sed nihil valet, nisi Deus gratiam det. Unde ipse Deus pacis sanctificet vos. Lev. XXI, 8: ego dominus, qui sanctifico vos, et cetera. Per omnia, id est, ut sitis totaliter sancti. Et hoc ut integer, et cetera. Occasione enim verborum istorum dixerunt quidam quod in homine aliud est spiritus, et aliud anima, ponentes duas in homine animas, unam quae animat, aliam quae ratiocinatur. Et haec sunt reprobata in ecclesiasticis dogmatibus. Unde sciendum quod haec non differunt secundum essentiam, sed secundum potentiam. In anima enim nostra sunt quaedam vires, quae sunt actus corporalium organorum, sicut sunt potentiae sensitivae partis. Aliae sunt, quae non sunt actus talium organorum, sed sunt abstractae ab eis, sicut sunt potentiae intellectivae partis. Et hae dicuntur spiritus, quasi immateriales et separatae aliquo modo a corpore, inquantum non sunt actus corporis, et dicuntur etiam mens. Eph. IV, 23: renovamini spiritu mentis vestrae. Inquantum autem animat, dicitur anima, quia hoc est ei proprium. Et loquitur hic Paulus proprie. Nam ad peccandum tria concurrunt: ratio, sensualitas et executio corporis. Optat ergo, quod in nullo horum sit peccatum. Non in ratione; unde dicit ut spiritus, id est, mens vestra, servetur integer. In omni enim peccato ratio corrumpitur, secundum quod omnis malus est ignorans. Item nec in sensualitate, unde dicit anima. Item nec in corpore; et ideo dicit et corpus. Hoc autem fit sic, quando servatur immune a peccato.
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Et dicit sine querela, non sine peccato, quod est solius Christi; sed esse sine querela est etiam aliorum, qui etsi venialia, non tamen committunt gravia, et quibus proximus scandalizatur. Lc. I, 6: incedentes in omnibus mandatis et iustificationibus domini sine querela. Et addit in adventu, etc., scilicet perdurando usque in finem vitae. Vel integer spiritus refertur ad donum spiritus sancti, quasi dicat: donum spiritus sancti, quod habetis, sit integrum. Deinde cum dicit fidelis, etc., dat spem exauditionis; quasi dicat: ut ego spero, sic fiet, quia et ipse qui vocavit faciet, id est, complebit. Ps. CXLIV, 13: fidelis dominus in omnibus verbis suis, et cetera. Rom. c. VIII, 30: quos vocavit, hos et iustificavit, et cetera. Ultimo subiungit familiares monitiones, scilicet orationem, ibi orate; item mutuam pacem, ibi salutate omnes fratres in osculo sancto, non proditorio, sicut Iudas Matth. XXVI, 49 nec libidinoso, ut libidinosa mulier Prov. VII, 10. Ut legatur, et cetera. Timebat enim ne praelati propter aliqua quae erant hic, eam occultarent. Prov. XI, 26: qui abscondit frumenta, maledicetur in populis, et cetera. Ultimo concludit epistolam in salutatione.
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1. De temporibus autem et momentis, fratres, non indigetis, ut scribamus vobis. Reprimit humanam curiositatem, quae non contenta rebus scitu necessariis, ad inutilia et supervacanea cognoscenda, aut certe ad ea, quorum cognitio mortalibus est denegata, desiderium extendit. Qui enim didicerunt, Christum in fine saeculi venturum ad judicium et mortuos omnes resurrecturos \ moveri solent ad quaerendum ulterius, post quantum temporis spatium ea sint futura. Qualem inordinatam sciendi cupidilatem etiam Christus in discipulis suis cohibuit Actor. 1., dicens: Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate. Ad quae Domini verba videri potest hic Apostolus respexisse. Momenta dixit interpres utroque loco, quod Graece est xatpcuQ: Erasmus utrobique vertit, articulos temporum; nam inter XP0V0V et xatpov hoc interest, quod XP0V°£ aD~ solute significet tempus certamve temporis mensuram, ut saeculum, diem, horam: xatpoq vero tempus opportunum, aut constitutum rei cuipiam agendae. Tale igitur est, quod Apostolus dicit: Necessarium vobiu erat, ut ad confirmandam fidem et spem vestram, et ad lugentium consolationem, scriberem de futuro Christi adventu et de mortuorum resurrectione: ut autem vobis significem tempora temporumque articulos et momenta, quibus ea 6int implenda, non opus habetis, nec attinet ea scribere* imo nec scribi a me possunt, quia Dominus ea latere voluit, adeo ut dicat, diem illum et horam nec angelis cognita esse.
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2. Ipsi enim diligenter scitis, quia dies Domini, sicut fur in nocte, ita veniet. Diligenter, ex Graeco rectius alii vertunt, exacte, plane. Veniet, Graece ^pxstat, praesentis temporis verbum, sed passim pro futuro solitum usurpari. Cujus loco diversum futuri temporis verbum est apud Petrum in 2. epist. cap. 3., cum alioqui dicit hoc ipsum, quod Paulus: Veniet dies Domini, ut fur in nocte. Sic enim ibi in Graeco legitur. Hinc etiam liquet, £p)(STat non tantum referri ad id, quod sit brevi venturum, quodque jam sit in procinctu, ut veniat: nam dies extremi judicii a temporibus Apostolicis utique longe aberat, et adhuc ignoramus, quaoi sit nobis vicinus. Itaque sensus est: Nam ipsi vos, a me dudum edocti, plane nostis, quod dies ille Dominici adventus ita superveniet orbi inexspectatus, sicut fur nocte supervenit hominibus secure dormientibus. Non sentit Apostolus, adventum Domini futurum in nocte: nam et hoc incertum est, nocte an die, mane an vespere, venturus sit Dominus; sed docet, more nocturni furis diem illum futurum hominibus omnino improvisum. Quaeres, quomodo igitur Christus in evangelio signa quaedam, illius diei prognostica, commonstret, dicens: Erunt signa in sole et luna et stellis etc. Luc. 21. Respondeo: Ea signa praecessura quidem aliquantulum ipsum Domini adventum; non tamen praecessura diem Domini: nam tempus illorum signorum sub die Domini comprehenditur, erit enim dies Domini, totum illud tempus signorum praecedentium et Domini venientis. Quod tamen tempus verisimiliter non multorum erit dierum; >ed paucorum aut forsitan unius diei tantum. Non enim Deo difficile erit, ea omnia aliquot horarum spatio peragere.
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3. Cum enim dixerint: Pax et securitas, tunc repentinus eis superveniet interitus. Omnibus quidem dies illo veniet ut fur nocturnus, qui ab omnibus ignorabitur, sed solos malos opprimet imparatos; unde et iis solis interitum adferet. Nam boni, quamvis diem adventus Domini ignorent, ad eum tamen semper parati sunt et praemuniti. Hic autem Apostolus de malis loquitur, praesertim infidelibus et piorum persecutoribus. Qui cum sibi videbuntur alta pace frui et putabunt omnia esse tuta (id enim Graeca vox significat aa^paAsia, quam noster interpres securitatem, Ambrosianus firmitatem reddit), tunc repentinus interitus eis imminebit. Quod enim nos habemus superveniet, Graece est, scpiaxaTai, icstat, imminet, quo praesentis temporis verbo significantius exprimitur proximum et certum exitium.
Sicut dolor in utero habenti. Ambrosianus, quemadmodum dolor partus praegnanti. Nam Graeca vox d>div proprie dolorem parturientium significat: ut sit sensus, sic illis repente superventurum interitum, sicut mulierem gravidam ex improviso, dum aliud agit, occupant dolores partus; aptissima est et scripturis frequentata haec comparatio.
Et non ejfugient. In Graeco modus est potentialis cum duplici negatione: xai 06 utj excpuywaiv, quasi dicat, nec ulla ratione poterunt effugere malum imminens. sed certissime ab eo coniprehendentur. Cajetanus hunc impiorum interitum interpretatur non in morte, sed in termino viae: nam, inquit, ex tunc reddentur obstinati in sua malitia, tanquam in ea mortui. Sentit enim, malos, qui in adventu Domini superstites reperientur, aeque ut bonos, sine morte media commutandos in statum perpetuum meritis eorum respondentem. Sed quia communior est ac probabilior opinio, omnes esse morituros: rectius quoque interitum hunc, de quo Apostolus, id est aeternam damnationem, impiis in morte superventuram, atque in resurrectione complendam esse dicitur. Mortem autem repente, sed non sine gravissimo cruciatu, eis inferet ignis conflagratorius, qui faciem Ohristi judicis advenientis antecedet. Annotant quidam, Apostolum addidisse, et non effugient, ut ostenderet, comparationem mulieris in partu dolentis non per omnia convenire: nam dolor ejus sir.tim a partu mutatur in gaudi'Mn propter natam sibi prolem. At impiorum interitus semper durabit. Verum arbitror, Apostolum non id velle: non* effugient interitum semel ab eo occupati, sed: non effugient, sic ut in eum non incidant.
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4. Vos autem fratres non estis in tenebris. Doctrinam praecedentem convertit in locum moralem, quo Thessalonicenses admonet suae vocationis, ut secur.dum eam viventes non imparati deprehendantur in die Domini. Vos autem, inquit, fratres, non estis in tenebris, id est: Vos cum sitis illuminati per fidem vivam, non jam estis in nocte tenebrarum, id est, infidelitatis ac caeterorum vitiorum. Ut vos dies illa tanquam fur comprehendat. Id est, ut dies illa Domini vos operibus tenebrarum deditos ac somno ingnorantiae et negligentiae consopitos, velut fur nocturnas, inveniat et comprehendat. Quamvis enim, ut dixi et probari potest ex Apoc. 15., dies Domini sicut fur in nocte venturus sit omnibus, quatenuj omnes omnino latebit; non tamen omnes sicut fur comprehendet, hoc est opprimet ac perdet: sed eos solos, quos somno ac tenebris occupatos inveniet, id est, malos. Jam quod de die adventus Dominici commonet: id consequenter de die mortis et exitus singulorum, quo judicium agitur particulare, vult intelligi. Nam talis quisque exhibebitur iu universali judicio, qualis in movte fuerit inventus: et sicut diem Domini venturum scimus, quando venturus sit, ignoramus; ita et diem mortis nostrae. Quare eadem est exhortatio de hujus atque de illius diei exspectatione; quemadmodum pluribus verbis docet Augustinus epist. 80. ad Hesychium.
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5. Omnes enim vos filii lucis estis, et filii diei. Pa,:ticulain enim, ouae et in Syriaca versione legitur, Graeca non addtmt; tametsi sensus causalis est; continet enim haec pars probationem ejus, quod dixit: Non estis in tenebris; quia nimirum omnes vos, inquit, estis filii lucis atque diei, id est. fide illuminati, et ad opera lucis ac diei (quae sunt o;;era fidei, caeterarumque virtutum) exercenda per Ohristi gratiam vocati. Metaphora ^icis ac tenebiarum, itera diei ac no?tis, pro fide et infidelitate, virtutibus ac vitiis, et utriusque geaeris operibus Christo* et Apostolis ejus familiaris fuit: quod liquet etiam ex Petri et Joannis epistolis: filios autem lucis et diei vocat Hebraea phrasi, quod addicti sint operibus lucis ac diei. Sic Ephes. 5. Ut filii lucis ambulate. Dicit autem, omnes vos, non quod sciret. omnes fideles, qui erant Thessalonicae, nemine excepto, justos esse (soli quippe justi sunt filii lucis et diei): sed quia de singalis eam habebat fiduciam, quod justi essent. Aut dixit, omnes vos, non distributive, sed collective, significare volens ipsam congregationem, quae sancta erat, etsi non singuli sancti. Qua ratione pas sim eos, ad quos scribit, sanctorum appellatione honorat.
Non sumus noctis neqre tenebrarum, scilicet filii, id est noctis ac tenebrarum opera sectantes: juxta metaphoram, de qua modo diximus. Mutat personam Apostolus, ut innuat, id quod dicit omnium esse Christianorum. Ambrosianus tamen et Syrus interpres secundam personam retinent. Et quidem Syriacri versio sic habet: Non autem estis filii noctis, neque filii tenebrarum.
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6. Igitur non dormiamus, sicut et caeteri; sed vigilemus et sobrii simus. Persistit in metaphora diei ac noctis, atque ex ea materiam sumit exhortationis. Quoniam, inquit, non noctis sed diei filii sumus: igitur ne dormiamus, quasi in nocte, id est, ne corripiat nos oblivio judicii Domini, et somnus peccatorum, uti caeteris contingit, nimirum infidelibus, qui sunt noctis filii; sed vigilemus. et sobrii simuF, quasi in die, hoc est, semper simus in exspectatione judicis venturi, quod est vigilare; semperque justis ac temperatis actionibus intenti. quod est sobrios esse. Similis exhortatio est ex allegoria noctis ac diei Rom. 13. Nox praecessit, dies autem appropinquavit: abjiciamus ergo opera tenebrarum etc.
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7. Qui enim dormiunt, nocte dormiunt; et qx*i ebrii sunt, nocti ebrii sunt. Graece et Syriace, qui inebriantur, nocte inebriantar. Ambrosianus: Et qui inebriantur, nocte sunt ebrii. Sensus: Experientia notum ost, homines nocte dormire, et nocte inebriari, id est, ad somnum et ebrietates plerumque noctem eligere, velut tempus commodum; sciunt enim, quam male congruant diei hujusmodi actiones. Nos igitur, qui diei filii sumus, ab iis actionibus, quae per somnum et ebrietatem significantur, abstineimus et faciamus id, quod 3equitur.
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8. Nos autem, qui diei sumus, sobrii simus. Id est: Nos Christiani, qui sumus filii diei (id enim rursus hic exprimit interpres Syrus), iis actionibus incumbamus, quae per sobrietatem significantur, quale est omne genus honestarum et piarum actionum. Quarum fontes aperit sequentibus vertis: Induti loricam fidei et charitatis, et galeam spem salutis. Innuit, filiis lucis non solum vigilandum, sed etiam pugnandum esse, dum eis arma suppeditat, quibus se contra adversarium defendant. Ea sunt fides et charitas pro lorica, et spes pro galea. Conferendus hic locus cum eo, qui est Ephes. 6., ubi Christiani militis armaturam plenius describit, ac verbis paulum diversis, tametsi iu sensu nulla repugnantia est. Quam enim hic appellat loricam fidei et charitatis, illic loricam justitiae nominat, eo quod justitiaChristiananon alia sit, quam fides charitati conjuncta et per eam operata. Quam quidem loricam seu thoracem vocat, quia sicut thorax militaris vitalia membra protegit, ita fides charitate exercita vitam animae custodit. Justus enim ex fide vivit. Cur autem eandem fidem m epist. ad Ephesios scuto comparet, in illius loci comm. dictum est. Ejus porro, quod sequitur, et galeam spem salutis, videri potest haec esse constructio: Et galeam salutis, spem, ut genitivus salutis ad galeam referatur. Sic enim habetur Ephes. 6. Et galeam salutis assumite. Item Jes. 59. Et galea salutis in capite ejus. Sensus est: Et pro galea salutari spem induti, spem, inquam, coelestium bonorum, qua caput nostrum, id est, principium et intentio operum nostrorum in Deum erecta persistat. Ex his tamen, quae sunt vers. seq., communis et obvia constructio defendi potest. In sensu nil mutatur.
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9. Quoniam non posuit nos Deus in iram, ssd in acquisitionem salutis. Contirinat, ouod dixit, spem pro galea assumendam esse. Nam, inquit, Deus non posuit, constituit, ordinavit nos ad iram seu vindictam, id est, non praedestinavit nos ad aeternam damnaticnem, sed ad aeternam salutem efficaciter acquirendam. Hebraea phrasi dicuntur positi in hoc aut illud, id est, destinati. Sic cap. 3. hujus epistolae, tfi hoc positi sumus. Ira quoque pro vindicta seu punitione, Hebraismus est. Fallitur autem Erasmus, duro a verbis Apostoli recedens ita vertit: Non censtituit nos Deut, ut iram concitemus, sed ut salutem consequamur. Plus enim est, quod dicit Apostolus, nempe, nos non esse reprobatos a Deo, sed electo3. Sunt autem verba bonae spei ac fiduciae, quibus Thessalcnicensium animos excitat, ut per bona opera contendant eo. ad quod electi sunt, perve nire. Recte vero Cajetanus ex eo, quod Apostolus negat Deum nos posuisse in iram: consequens esse docet, reprobos a Deo pcsitos in iram: idque juxta doctrinam ejusdem Apostoli fuse traditam in epist. Rom. Positi sunt enim, inquit, ad suscipiendam divinam justitiam vindicativam in aeternum.
Per Dominum nostrum Jesum Christum. Referri potest haec clausula vel ad veibum posuit, vel ad proximam partem, in acquisitionem salutis. Et illo quidem modo sensus est: Deus per Christum nos praedestinavit ad salutem. Hcc autem modo sensus erit: Deus praedestinavit nos ad salutem per Christi merita nobis acquiiendam. Uterque sensus bonus est: sed prior magis esse videtur Paulinae mentis. Nam a Deo per Christdm nos electos esse, 6ermo est Apostolo frequens. Ephes. 1. et alibi.
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10. Qui mortuus est pro nobis. Hoc quoque dicit in persona electoium. Etenim quamvis sanguis et mors CLristi sufficiens sit pretium pro redemptione totius humani generis: effectus tamen atque proprietas redemptionis et salutis penes solos electos est, Domino dicente: Ego animam meam pono pro ovibus meis. Joar. 10. et Joan. 17. Non pro mundo rogo. Mortuus est autem pro nobis: ne nos ^maneremus in morte, sed ut in aeternum viveremus. Hoc enim sequitur.
Ut sive vigilemus, sive dormiamus, simul cum illo vivamus. Triplicis somni meminit in superioribus. Primus erat somnus mortis, de quo dixerat: Nolo vos ignorare de dormientibus. Sesundus peccati, de quo paulo ante dixit: Igitur non dormiamus sicut et caeteri. Tertius naturae, de quo subjunxit: Qui enim dormiunt, nocte dormiunt. Huic autem triplici somno triplex vigilia respondet, vitae, justitiae et naturae. Constat autem, hoc loco non intelligi somnum secundi generis: et proinde nec vigiliam ei oppositam. Sed utrum de tertio, an vero de primo genere somni et vigiliae loquatur, quaerendum est. De tertio sensus est hujusmodi: Christum pro nobis mortuum esse, ul sive corpore vigilemus, sive dormiamus: id est, in omnibus, quae agimus aut patimur in hac vita, simul cum ipso vivamus: nt sicut illius vita justitia est, ita nos illi, juste vivendo, confoimemus. Haec Cajetani est expositio. Verum alii fere omnes taai Graeci quam Latini de primo genere interpretantur, eo sensu, quem dilucide tradit Ambrosianus. idcirco, inquit, mortuus est pro nobis Dominus Jesus et resurrexit; ut sive vigilemus, hoc est, vivamus; sive dormiamus, id est, mortui simus, una cum illo aeterna vita fruamur. Hic sensus omnino probabilis est, respicit enim Apostolus, ut idem auctor submonet, ad doctrinam suam suneriorem, qua dixit fideles in adventu Domini, tam mortuos quam viventes, obviam ituros Domino, et sic semper cum eo futuros, id quod proprie est vivere cum Christo, secundum phrasim scripturae; quam vitam significavit etiam nomine salutis in parte praecedenti. Nam alioqui, durante mortali hac vita, magis in Christo, quam cum Christo vivere dicimur. Denique confirmat hunc intellectam, quod exhortatiunculam, qua doctrinam de beata resurrectione supra traditam concluserat, nunc repetit dicens:
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11. Propter quod consolamini invicem, scilicet per ea, quae de resurrectione mortuorum et vita pepetua cum Christo ducenda jam ex me audivistis, Minus placet. quod alii vertunt, exhortamini vos mutuo. Mam, ut dixi, repetitio est eju&, quod semel dixit: Itaque consolamini invicem in verbis istis. Et aedificate alferutrum, id est, mutuam salutem promovete piis sermonibus. rjuibus ad spem beatae resurrectionis et vitae aeternae fratrum animi excitentur. Sicut et facitis. Hoc addit, quo gratior sit exhortatio laudi permixta.
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12. Rogamus autem vos fratres, ut noveritis eos, qui laborant inter vos. Subjicit nunc alia quaedam praecepta ad institutionem vitae Christianae spectantia. Ac primo loco commendat honorem debitum ecclesiae praefectis ac ministris. Rogamus, inquit, vos, fratres, ut noveritis sive agnoscatis, id est, rationem ac respectum habeatis eorum, qui laborant inter vos, docendo et Christi sacramenta administrando, et caetera, quae salutis vestrae sunt, procurando. Novisse pro eo, quod est approbare, frequentissimum est in saevis literis. Verum agnitio praesentis loci potissimum consistit in obedientia, reverentia et rerum ad vitam necessariarum prompta ac liberali subministratione. Quae omnia uno honoris vocabulo alibi significantur.
Et praesunt vobis in Domino. Id est, in his, quae ad Christi Domini religionem spectant. Distincta est haec pars a praecedenti; quia non omnes, qui in ecclesia laborant, etiam praesunt. aut regimen habent aliorum. Et monent vos, nempe de iis, quae agere aut fugere debeati3. Hic comprehenduntur etiam exhortationes e.t correptiones; sunt enim ejusdem generis cum admonitione. Et quamvis huju.smodi actiones etiam privatorum sint hominum; praecipue tamen atque ex officii ratione pertinent ad piaefectos. Addit autem hanc partem Apostolus, eo quod admonitiones et correptiones solent esse graves et odiosae peccantibus: quasi dicat, eo nomine propensius amandi et honorandi vobis sirnt praepositi vestri, quod ita sincere faciant officium, ut nec gratia cujusquam nec offensione moveantur, quo minus ea, quae salutaria cuique sunt, impendant.
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13. Ut habeatis illos abundantivs in charitate propter opus illorum. Graeca sic ad verbum, et ducere illos super exabundanti, in charitate etc. Pendet autem adhuc sententia a verbo rogamus; et sensr.s est: Item rogamus, ut aestimetis eos summopere, ut habeatis eos in magno pretio, propter opus excellentissimum, in quo versantar, quod est procuratio salutis vestrae: idque faciatis non metu aut simulatione. sed in charitate sive per charitatem, qua tales justum est diligi. Priorem partem Ambrosianus legit hoc modo: TJt illis summum honorem habeatis, honorem autem ir.terpretatur.illum, de quo 1 Tim. 5. Qui bene praesunt presbyteri, duplicihonore dignihabeantur, maxime qui laborant in verbo et doctrina. Sed quaeret aliquis, an praelatis non facientibus ea, quae sui sunt officii, debeatur a fidelibus honor, sive qui in obedientia et reverentia consistit, sive qui in subministratione bonorum temporalium. Negant enim id haeretici, tam hodierni, quam vetustiores: inter quos Joannes WiclefT dicebat, parochianos posse praelatis suis, propter eorum peccata, ad libitum suum auferre decimas. Probant autem ex Apostolo, qui hoc loco et ad Tim. eos demum vult agnosci et honorari, et in pretio haberi, qui laborant, qui admonent, qui bene praesunt. Unde et hic expresse dicit, propter opus illorum. Respondemus, Apostolum nusquam docere, quod praefecti male fnugentes officio non sint honorandi, sed magis contrarium innuere, dum principes etiam infideles et impios, quales fuere Claudius etNero, vult agnosci et honore affici Rom. 13. Tit. 3. Nam et Petrus Apostolus 1 epist. 2. praecipit servis, ut subditi sint dominis, non tantum bonis et modestis, sed eiiam dyscolis. Quanquam non dubium est (id quod Apostoli verba tam ad Tim. juam hoc loco significant), magis et abundantius honorandos esse eos, qui bene praesunt, quam qui male. Dum tamen hos in officio tolerat ecclesia, fideli populo non licet subtrahere vel obedientiam vel sustentationem jure decretam, quales sunt decimae. Quapropter memorata Wicleffi verba merito damnata sunt in concilio Constantiensi sub artic. 18. Nec valet haereticorum argumentatio: Mali praelati indigni sunt honore: ergo non sunt honorandi; nihilo magis quam si sic argumenteris. Mali homines indigni sunt amore: ergo non sunt amandi: nam debitum honoris et amoris non est ex dignitate illorum. sed ex statu et conditione: quia praefecti, quia proximi.
Pacem habete cum eis. Variant hic Graeci codices; nam alu legunt sv OUTOiCj in eis: alii vero, nominatim qui de Complutensibus expressi, reciproce, sv iaoxoTCj in vobis ipsis, id est, inter vos. Sic et Oecumenius Graece; et commentator Ambrosianus Latine. Utriusque lectionis meminit Theophylactus. Noster interpres priori mouo legisse videtur, ut sit sensus: Pacem habete ac retinete cum iis, qui vobis praesunt, cavete sedulo, ne qua occasione dissidium inter vos et illos excitetur. Nisi enim pax constet inter plebem et pastorem, fructus in plebe cx pastoris ministerio sperari non poterit. Caeterum jmosterior lectio, secundum quam admonet Thessalonicenses, ut inter se mutuo pacem habeant foveantque, magis germana videtur; tum quia novum praeceptum est nulla conjunctione cum praecedentibus cohaerens, tum quia prioris lectionis sensus in superioribus satis includitur, velut minus in majori, ut ne dicam, q^od nec Graecae nec Hebraicae proprietatis est ita loqui, pacem habete in eis, id est, cum eis. Potius id vertendum esset, inter illcs; sed sensus haud convenit. Itaque videtur Apostolus, ad finem epist. accedens, ita Thessalonicensibus commendasse pacem mutuam, dicendo, pacei.i habete inter vos; sicut Corinthiis sub finem secundae epistolae, dicendo absolute, pacem habete. Xam et quod illic continuo addit, et Deus pacis erit vobiscum; hic, quibusdam interpositis, subjungit, ita dicens: Deus pacis sanclificet vos etc.
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14. Bogamus autem vos fratres. Hic jam alloquitur eos, qui praesunt, et partes quasdam eorum officii attingit. Nam ad praefectos haec dici (licet quae dicuntur, suo quodam modo praestari possint ac debeant etiam a privatis), tam Latini quam Graeci interpretes annotant. Rogamus, ~ipoL'mh<yj\Li^, verti potest, obsecramus, exhortamur. Corripite inquietos. Graece, adntonete inordinatos. Est enim idem verbum, quod paulo superius, et monent vos: tametsi admonitio hujus loci non sine correptione fieri debet. Et ipse Erasmus correptionem vertit Ephes. 6. Inordinatos autem sive incompositos intelligit aut in genere eos, qui pacem et tranquillitatem publicam turbant malis ac dissolutis moribus, quod genus hominum nusquam deest; aut speciatim eos, quos praecedenti capite notavit inquietos et otiosos, et laborem fugientes, atque alienarum verum curiosos. Contra quos apertius adhuc et severius asrit sub finem 2. epist., ubi eadem vox Graeca semel et iterum legitur. Vocantur autem inordinati, quod nec suum servent locum et ordinem agentes ea, quae sui sunt officii, et aliorum ordinem inquietudine et curiositate sua perturbent; metaphora sumpta a militibus sparsis et inconditis, quique (ut ait Cicero) non sunt in numeros coacti.
Consolamini pusillanimes. PusiUanimis est, cui animus ad magna deficit; tales consolatione erigendi sunt, ne in adversis animum despondeant, ne graviori tentatione pulsati victoriam desperent. Ita Paulus illi Corinthio ob incestum excommunicato, jamque poenitenti et afflicto, ne abundantiori tristitia absorbeatur, vult adhiberi consolationis remedium 2 Cor. 2.
Suscipite itifirmos. Ambrosianus legit, opitulamini infirmis; alii vertunt sublevate infirmos. Alii sustinete. Sic et interpres Syrus: Sustinete onus debilium. Graecum verbum duo videtur complecti, tolerantiam et auxilium; quae satis apte significantur Latino verbo, suscipite. Vult igitur Apostolus, eos, qui fide sunt infirmi, quique in via Dei facile scandalizantur, tolerando foveri et confirmari. Sic alibi praecipit: Infirmum in fide suscipite, non in disceptationibus cogitationum. Et iterum: Debemus nos firmiores imbecillitates infirmorum suslintre, etnon nobis placere. Rom. 14. et 15.
Patientes estote ad omnes. Graece: LonganimeSj id est, ler.es et mansueti estote erga omnes, non solum infirmos et pusillanimes; verum etiam erga inquietos. Virtus cum omnibus, tum iis qui praesuntinprimisnecessaria: omnibus quidem, juxta illud fidelibus in genere praescriptum Tit. 3. Omnem ostendentes mansuetudinem ad omnes homines; peculiariter autem episcopis et praefectis, juxta id quod Timotheo praecipit Apostolus 2 epist. 2. Servum Domini non oportet litigare; sed mansuetam esse ad omnes, docibilem, patientem, cum modestia corripientem eos qui resistunt.
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15. Videte, ne quis malum pro malo alicui reddat. Praefectos admonet, ut non solum ipsi se non vindicer.t de injuriis acceptis, verum etiam pro officio caveant, ne qui sint inter fideles vindictae cupidi, qui malum pro malo rependant. Prohibetur enim appetitus vindictae, qua malum proximi quaeritur; non ordo justitiae, qua malum commissum a legitima potestate punitur, ut fiat compensatio.
Sed semper quod bonum est sectamini invicem, et in omnes. Graece persequimini, et ad invicem et ad omnes. Verbum idem, quod 1 Col. 14. Sectamini charitatem; quo significatur ardens studium ad rem quampiam. Itaque sensus est: Quin potius, semper, id est, omni occasione, quam maxime studete omnibus benefacere, non solum fratiibus, verum etiam infidelibus et persecutoribus vestris. Praeceptum vere Christianum, idque omnibus commune; qualia sunt et quae jam sequuntur.
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16. Semper gaudete, gaudio spirituali; hoc enim inter adversitates et pressuras singulare levamen est, iis praesertim, qui patiuntur pro Christo. Sensum et rationem hujus praecepti plenius exposuimus ad illud Phil. 4. Gaudete in Domino semper; iterum dico, gaudete.
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17. Sine intermissione orate. Idem est cum illo Lucae 18. Oportet semper orare. Quod quomodo sit intelligendum quaeritur, cum humanae conditionis infirmitas non ferat perpetuam et nunquam intermissam orationem. Unde qui hoc proprie, sicuti verba sonant, intellexerunt, putantes id praecipi, ut aliis negotiis omissis incessabiliter oremus; inter haereticos numeiantur sub nomine Euchitarum, apud Epiphanium haeresi ultima: et apud Augustinum haeresi 57. Neque tamen sufBcit hoc praeceptum exponere de virtuali perpetuitate orationis, aut desiderio vitae aeternae virtuali; quomodo nonnulli illud exponunt. Nam qui actu rarissime oraret, etiamsi virtualem orandi affectum ac vitae aeternae desiderium interim retineret; non satisfaceret huic praecepto, quod actum procul dubio requirit. Augustinus, loco memorato, praecipi putat, ut nullo die intermittantur certa orandi tempora, quem secutus in commentario B. Thomas ait: Ille semper orat, qui statutas horas non intermittit. Et adducit locum similem ex 2 Reg. 9., ubi David ait ad Mephiboseth: Tu comedes panem in mensa mea semper, id est, quotidie statutis horis. Verum simplicius est, ut dicamus in vocabulo semper esse quandam hyperbolen; ut sensus praecepti sit, multum et frequenter orandum esse; quemadmodum et illud Ephes. 6. orantes omni tempore, d nobis expositum est. Ubi Theophylactus: Non statis tantummodo horis, sed omni tempore vult orandum. Nam si quis frequenter oret, non tamen id faciat certis ac statutis temporibus, ut cui tempora ad orandr.m constituta non sunt, is utique ad sensum praecepti: Semper, et omni tempore, ac sine intermissione Deum orare dicetur. Sic Apostolus alibi se sine intermissione memoriam facere dicit eorum, ad quos scribit; ut Rom. 1. 2 Tim. 1. Ad hunc modum Apostoli praeceptum exponit Athanasius de Antonio scribens: Orabat frequenter: quippe qui didicerat, quod oporteret sine intermissione Dominum orare. Nec secus Ambrosius, qui lib. 1. de Abel et Cain cap. 9. Christi praeceptum sic explicat: Impense et frequenter monuit orandum; non ut fastidiosa continuetur oratio, sed ut assidua frequenter effundatur. Porro manifesta praecepti ratio est, quia semper et iu omnibus opus habemus auxilio Dei; quod proinde nobis quam frequentissime implorandum est.
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18. In omnibus gratias agite. In omnibus, intellige bonis, id est, iis quae vobis bona sunt. Nam de peccatis vel nostris vel alienis impium esset Deo gratias agere. Caeterum in iis, quae mala poenae vocantur, eatenus agendae gratiae, quatenus et illa nobis bona sunt et salutaria. Sic enim amplectenda sunt loco divini beneficii. Unde praeceptum hoc Graeci atque Latini interpretes ita exponunt: In omnibus, tam adversis quam prosperis, Deo gratias agite. Sed quia praecipua bona nostra sunt ea, quibus Deo placemus, id est, virtutes et earum actus; idcirco vel maxime de iis omnibus, ex Apostoli praecepto, gratiae sunt agendae; prout eundem hunc locum explicat Ambrosianus commentator. Hinc ergo, certissimo argumento, colligitur, Deum omnis boni in nobis auctorem esse; nam gratias agere Deo pro bonis, quae te non putes ab eo accepisse, non esset Deo gratias agere, sed Deum irridere, ait S. Augustinus. Simile praeceptum est ac similiter a nobis expositum Eph. 5. Gratias agentes semper pro omnibus. Estque hoc hominis vere Christiani, in omnibus Deo gratias agere.
Haec est enim voluntas Dei in Christo Jesu, in omnibus vobis. Graeca et Syra sine universali signo legunt, ad vos, sive, erga vos. Arabrosianus quoque signum non addit. Quidam causalem hanc pericopen referunt ad id solum, quod proxime praecessit, hoc sensu: Moneo, ut in omnibus gratias agatis: quia Dei voluntas est, Deoque vehementer acceptum, ut grati sitis erga ipsum, a qao tara innumera beneficia accepistis. Verum nihil prohibet, imo convenientius est, ut referatur haec pars etiam ad caetera praecepta praecedentia, quasi dicat Apostolus: Haec non mea, sed Dei praecepta sunt; nam Dei voluntas est, Christo docente tradita, ut vos haec faciatis. Voluntatem igitur intellexit praeceptivam; quam et superiori capite, dicens: haec est enim voluntas Dei, sanctificatio vestra.
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19. Spiritum nolite extinguere. Rursus quaedam praecep+a subjicit, quae magis ad ecclesiae praefectos specialiter, quam ad universam plebem pertineant. Quod praecipit de spiritu non extinguendo, Augustinus epist. 23. ad Bonifacium sic intelJigit: Spiritum sanctum ne extiuguite, quantum in vobis est. Nam ille extingui non potest; sed extinctores ejus merito dicuntur, qui sic agunt, ut extinctum velint. Adducit autemlocum similem ex epist. Cypriani de lapsis, ubi dicit, infanres ad idola a parentibus attractos, amisisse quod in baptismo acceperant. Amiserunt, inquit Augustinus, quantum attinebat ad scelus parentum: cum gratia baptismi parvulis nihil peccantibus non posset auferri. Chrysostomus autem et alii plerique, per Spiritum sanctum metonymice charismata ejus accipiunt. id est, ea Spiritus sancti dona, quae dantur ad aliorum utilitatem; cujusmodi multa ab Apostolo enumerantur 1 Cor. 12. Qui commentarias haud dubie congruit cum iis, quae sequuntur. Respicit autem Apostolus praecipue ad ea dona, quorum usus erat in conventibus fidelium; ut sensus sit: Nolite prohibere, quo minus quisque proferat in medium id, quod a Spiritu sancto accepit; sive ut linguis loquatur, sive ut eas interpretetur, sive ut annuntiet occulta mysteria, siveutscripturas exponat; haec enim prohibore, esset Spiritum sanctum in donis suis extinguere. Sed et illi Spiritum sanctum extinguunt, qui miracula, quae etiam hodie sancti Spiritus operatione multis in locis fiunt, obscurare conantur; aut, quod pejus est, ea daemonum praestigiis adscribunt, quae sicut olim scribarum et pharisaeorum calumnia fuit adversus Christum; ita nunc est haereticorum adversus ecclesiam Christi. Porro non sentit Apostolus, permittendum esse omnibus inspirationem aliquam habentibus, indiscrete et confuse loqui in ecclesia; sed ut haec agantur ordinate ex eorum judicio, qui praesunt: quemadmodum ipse late praecipit 1 Cor. 14., ita tandem concludens: Omnia honeste et secundum ordinem fiant in vobis.
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20. Prophetias nolite spernere. Prophetias in genere vocat sermones, quibus ex inspiratione divina pioferebantur occulta quaedam; sive ea essent res futurae, sive scripturarum sensus, sive alia quaecanque latentia mysteria. Sic enim generaliter accipi donum prophetiae apud Apostolum, ostendimus ad illud 1 Cor. 14. Magis autem ut prophetetis. Igitur hujusmodi sermonessi a fratribus in medium adferantur, non vult in universum contemni et abjici, ne spiritus extinguatur. Adversus hoc praeceptum peccant tt illi, qui revelationes privatas, quibuscunque hominibus factae legantur,.toto genere spernunt atque rejiciunt. Etenim haec omnia prudenter examinanda sunt, ut sciatur, quid tenendum, quid rejiciendum. Unde sequitur:
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21. Omnia probate, quod bonum est tenete. Hoc est: Omnia, quae dicuntur a fratribus tanquam prophetantibus, diligenter expendite, discutite et dijudicate, qualia sint: et quicquid inveneritis bonum sanaeque doctrinae consentaneum, id retinete. Hac Apostoli senfentia dupliciter abutuntur haeretici; et quoad res, et quoad personas. Volunt enim omnia sacrosanctae fidei dogmata revocari ad examen, etiam ea, quae jam olim ab ecclesia definita sunt. Item volunt omnes fideles esse earum controversiarum judices; ad quos nimirum probandi, id est, examinandi ac dijudicandi munus pertineat. Utrumque certe absurdissimum, nec alio tendens, quam ut in doctrina fidei nihil unquam certi sit, dum omnia omnium examini et judicio semper relinquuntur. Nec ullo modo tantae absurditati fevet hoc Apostoli praeceptum: Omnia probate. Non enim de omnibus omnino hoc dicit, sed de iis, quae nova proferebantur a fratribus, et probata nondum erant; haec enim dijndicari oportebat, secundum id, quod idem Apostolus praecipit Corinthiis, dicens: Prophetae duo aut tres dicant; et caeteri dijudicent 1 Cor. 14. Ea vero, quae ab ipso caeterisque Apostolis tradita erant ecclesiis, non dijudicari vult, sed teneri; ut in 2. ad eosdem Thessal. epist. cap. 2. Tenete, inquit, t? aditiones, quas didicistis, et 1 Cor. 11. Laudo vos, quod sicut tradidi vobis, praecepta mea tenetis. Porro quae dijudicanda et probanda adhuc occurrebant, ea non ab oinnibns probari praecipit, sed a praefectis; ad quos id ofScii spectabat. Jam enim dictum est, haec praecepta, quorum istud tertium est, ut et superiora nonnulla, potissimum ad eos, qui praesunt, dirigi. Sicut enim in Apostolicis literis alia dominis, maritis, parentibus; alia servis, uxoribus, fiNis praecipiuntur; sic alia praefectis, alia plebi fidelium. Quod qui non observat, necesse est, ut omnium officia confundat. Si quis tamen hoc praeceptum, quo jubemur omnia probare, malit mtelligere de probatione, seu judicio discretionis, quemadmodum et illud paulo ante citatum: Caeteri dijudicent; ei non admodum refragabimur, modo fateatur, etiam hoc judicium non omnium esse, sed paucorum; utpote eorum, qui, ut Apostolus loquii-ur Hebr. 5., pro consuetudine exercitatos habent sensus ad discretionem boni ac mali; quique praediti sunt dono discretionis spirituum, de quo 1 Cor. 12. Denique, qui spirituales sunt, non animales, nam animalis homo non percipit ea, quae sunt spiritus Dei; spiritualis autem judicat omnia. 1 Cor. 2. Dummodo etiam fateatur, hujusmodi judicium submitti oportere judicio ejus, qui publicam Labet ejus rei auctoritatem; quales in ecclesia sunt episcopi, atque imprimis Romanus pontifex. Quare si quis coDtendat omnibus fidelibus dictum, ut omnia probent; id profecto non aliter iis competet, quam quatenus sciunt, audiendam sibi esse vocem 8ui pastcris et manendum in eo, quod acceperunt ab initio, et tenendum, quod tenet Ecclesia, atque ex his principiis judicant de unoquoque dogmate proposito. Si quid autem novum ac dubium exoritur, non praesumunt privato examinare judicio, sed ad pastoies et praelatos Ecclesiae examinandum ac indicandum remittunt. Conferatur hic locus cum eo, quod praecipit Joan. 1. Epist. 4. Nolite omni spiritui credere, sed probate spiritus, si ex Deo sint. Sunt enim praecepta similia ac similiter intelligenda. Ex quo quidem intell Jctu jam id etiam liquet, quam inepte ejusmodi Scripturae loca detorqueant haeretici ad perniciosam illam licentiam, qua volunt omnium librorum lectionem omnibus esse permissam. Nam libri, quos tit haereticos aut alioqui noxios Ecclesia damnavit, non amplius probandi, id est, examinandi sunt, sed fugiendi. Qui vero probandi adhuc restant, non ab omnibus sunt probandi, sed ab iis, quibus id munus ex ordinaria aut delegata potestate competit. Disseruiraus eo de argumento tribus orationibus panegyricis.
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22. Ab omni specie mala abstinete vos. Potest etiam verti in genitivo: Ab omni specie mali, quomodo reddidit Oecumenii interpres et alii nonnulli. Praeceptum generale est, quo monet, ne quis agat, quod mali, id est peccati, speciem prae se ferat, etiamsi per se malum non sit. Hoc autem praeceptum est cavendi scandali, quo nimirum proximis occasio peccandi praebetur. Neque necesse est hanc partem interpretari, quod quidam faciunt, ut connexionem habeat cum iis, quae proxime praecedunt. Nam potius videtur Apostolus refricare memoriam ejus, quod praecepu capite superiori: ut honeste ambulent ad eos, qui foris sunt. Maxima enim cura erat Apostolis, ne quid committerent fideles, per quod religio Christiana apud infideles male audiret.
5:23
23. Ipse autem Deus pacis sanctificet vos per omnia. Clausurus Epistolam precatur eis a Deo pacem et sanctitatem; pacem quidem tacite in eo, quod dicit: Deus pacis, scilicet auctor: sanctitatem vero, id est, vitae puritatem, expresse, cum ait: Sanctificet vos per omnia. Cum enim utrumque praecepisset in superioribus, alterum hoc capite: pacem habete, alterum capite praecedenti: haec est enim voluntas Dei sanctificatio vestra, nunc utrumque eis exoptat a Deo, nempe ut ostendat, non posse a nobis impleri Dei praecepta, nisi Deus ipse dederit. Porro quod noster interpres vertit: per omnia, Graece est oXotsasTc;, quasi dicas: totaliter atque orani part« perfectos, pro quo textus Ambrosianus habet: per omnia perfectos, quemadmodum et legit Hieronymus hunclocum citans in Epistola 150. ad Hedibiam q. 12. Plerique uno simplici vocabulo vertunt: Sanctificet vos totos. Significatur enim totum quoddam in partes distribuendum, quae distributio sequitur:
Ut integer ^pintus vester, et anima, et corpus, sine querela in adventu Domini nostri Jesu Christi servetur. Graece: et integer vester spiritus etc. Illud autem: sine querela, pro quo Graece est irreprehensibiliter, ab Erasmo sic explicate redditur: ita ut in nullo possitis culpari. In adventu, dixit pro in adventum. Vide comment. ad illud 1 Cor. 1. In die adventus etc. Cum autem manifeste distinguat Apostolus haec tria: spiritum, animam et corpus; non tamen inter omnes convenit, quod sit inter spiritum et animam discrimen. Qua de re videre est Theophylactum et alios, ac nominatiraHieronymumq. 11. ad Hedib., ubi hunc locum traotat Maxime probabile est, ui perspiritum mtelligatur rationalis pars animae; per animam vero. pars ejusdem sensitiva, qua communicamus cum brutis animantibus. Sic enim ea recte distinguuntur etiam in Cantico trium puerorum, ubi dicitur; Benedicite spiritus et animae justorum Domino. In quem locum vide Annot. nostras et comment. ad 1 Cor. 5. Utrum autem ea duo re ipsa, an vero, quod magis receptum est, sola ratione distinguantur, Philosophi disputant. Confer B. Thomam hic et in cap. 4. ad Hebr. Igitur hujus loci sensus est ejusmodi. Precor, ut Deus pacis vos totos ac per omnia sanctificet, id est, spiritu, anima et corpore mundos constituat, utque integre et omni ex parte haec omnia non modo coram Deo immaculata, verum etiam coram hominibus irreprehensa serventur, et servata inveniantur in adventu Domini, quando reddet unicuique secundum opera sua. Idcirco autem Apostolus ita studiose partes hominis recenset, ne quis existimaret, satis esse, si corporis mundities conservetur; cum imprimis necessarium sit, tam superiorem animae partem quam inferiorem, id est, mentem, voluntatem, sensus ipsos internos atque externos ab omni sorde peccati puros custodiri. Credibile est, dum nominat corpus, iterum tacite hortari ad castitatem servandam.
5:24
24. Fidelis est, qui vocavit vos, qui etiam faciet. Id est, Deus, qui vocavit vos in societatem filii sui, sicut dicitur 1 Cor. 1.: vocavit, inquam, perEvangelium, donando fidem et justitiam; verax et fidelis est in promissis, qui proinde etiam faciet, ut immaculati inveniamini in adventu Domini. Hoc est: Idem ipse dabit perseverantiam, hanc enim omnilus electis promisit, in quorum numero vos esse confido. Similis est locus 1 Cor. 1. Qui et confirmabit vos usque in finem sine crinnne, in die adventus Domini nostri Jesu Christi. Fidelis Deus, per quem vocati estis etc.
5:25
25. Fratres, orate pro nobis. Quid cupiat orationibus fratrum sibi impetrari, declarat in 2. Epist. dicens: Orate pro nobis, ut sermo Dsi currat et clarificetur etc. Porro si recte et citra Christi mediatoris injuriam, Paulus petit a Thessalonicensibus, ut pro se orent: igitur mera calumnia est haereticorum, dicentium, Catholicos injuriam facere Christo, dum Sanctos cum eo regnantes Lwocant totidem verbis: Orate pro nvbis.
5:26
26. Salutate fratres omnes in osculo sancto. Similis salutatio in Epist. ad Rom. et utraque ad Cor. Inde sensus repetatur.
5:27
27. Adjuro vos per Dominum, ut legatur Epistcla haec Gmnibus sanctis fratribus. Scilicet iis, qui apud vos sunt. Fit haec adjuratio ad solos praefectos, quos sacrosancte obtestatur, ut curent legi Epistolam omnibus fidelibus, tanquam in re valde necessaria: scilicet propter quosdam fratres inordinate viventes, de quibus plura in 2. Episfc., quos omnino volebat conscios esse eorum, quae scribebat, ut corrigerentur. Haec autem adjuratio non aliud est, quam sacra maximeque seria obtestatio, qua nimirum assumpto Christi nomine a praefectis postulat, ut Epistolam omnibus fratribus legendam curent.
5:28
28. Gratia Domini nostri Jesu Christi vobiscum, Amen. Concludit Epistolam consueta valedicendi forma, qua Christi gratiam iis precatur, eo nomine comprehendens omne genus beneficiorum, quae nobis a Deo per Christum donantur. Graeci codices hanc addunt subscriptionem: Ad Thessalonicenses prima, scripta ex Athenis. Verum de ea re satis dictum in argum. Epist.
5:1
… Not everything ancient and traditional is bad, nor among the novelties and conquests of modern times is there only good; the golden advice of St. Paul therefore holds: "prove all things and hold fast that which is good" (I Thess. 5, 1 ff.). …
Epistles I-II to the Thessalonians
This is the theme treated in I Thess. 5:1-11, now re-examined: it suffices to compare II Thess. 1:7, 10; Mt. 24:30 f.; Lk. 21:28, 31 (F. Spadafora, La fine di Gerusalemme, Rovigo 1951, pp. 93-108). There follows then …
… Like Jesus, the Apostles refuse to concern themselves with the time of the supreme parousia, and take advantage of every question on the matter to recommend vigilance and persevering action, over the long term (Acts 1:6-8; I Thess. 5:1-11; II Pt. 3:4-14; Apoc. 3:3; 16:15); like Jesus, St. Paul describes the "signs" that precede the parousia, which must strengthen moral resistance (Mt. 24:21-27; II Thess. 2:3-12). The …
5:2
… 180-83). And Christians are united from now on, living with Christ, to his p. which will also be the p. of his faithful (Col. 5:4; Heb. 9:28; I Pet. 5:4; I John 2:28; 3:2). The "nearness of the Lord" is a cause of fear, like the irruption of a thief (I Thess. 5:2-4; II Pet. 3:10; Rev. 1:3; 16:15), of austerity (Rom. 13:11 ff.; I Cor. 7:29-32; II Cor. 6:2), but also of joy (Phil. 4:4-6). Because it is connected with death and judgment, the p. …
… make sense (Mt. 24, 42-51; 25, 13; Mk. 13, 33; Lk. 12, 35-40), since after the "night" no one can work any longer (cf. Jn. 9, 4). The same thought and the same exhortations are found in the Apostles (cf. Gal. 6, 9-10; I Cor. 9, 24 ff.; II Cor. 5, 1-10; I Thess. 5, 2-3; I Pt. 1, 3-8; II Pt. 3, 10; Jas. 4, 13-15; Apoc. 11, 10-11; 16, 15). Especially St. Paul teaches clearly (I Cor. 15, 24-28) that with the judgment the economy of salvation is closed …
5:3
… leak out; he is the stable master of all the resources of the world; he is humanly invincible; with superhuman cunning he makes everyone applaud his orders, seducing and putting the masses to sleep with promises of peace and enjoyment (Mt. 24:38 ff.; I Thess. 5:3). More than in spectacular deeds, the satanic presence and action is inherent, with silent dynamism, in ordinary life (Mt. 6:13; 13:25-28), so that the spiritual combat of the Christian …
5:8
… VI, chaps. 6-7, de iustif.; Denz-U, 798, 800) and the Apostle admonishes us to put on as a helmet the h. of salvation (I Thess. 5:8), to be joyful in h. (Rom. 12:12) and to live piously in this world in expectation of the blessed h. (Tit. 2:13). For this same reason there exists no condition of life and degree …
5:9
… desire to die (peregrinari a corpore) in order to dwell together with the Lord (praesentes esse ad Dominum: ἐνδημῶς πρὸς τὸν Κύριον [II Cor. 5:8]), as when he affirms that Christ died for us, so that whether in life or in death simul cum illo vivamus (I Thess. 5:9-10). The same idea underlies other texts: Mt. 26:24, II Cor. 5:10, Philip. 1:23, Hebr. 9:27, Apoc. 14:13.
… For from him and through him and to him are all things, to him be glory forever, amen" (Rom. 11:33, cf. I Thess. 5:9; II Thess. 2:13; I Pt. 1:1-2).
5:10
He affirms this in 51 in I Thess. 5:10; in 57-58 in I Cor. 6:14; II Cor. 4:14, and after 64 in II Tim. 4:6-7; in 61 (W. Michaelis, Die Datierung des Philipperbriefes, Gütersloh 1933, dates Phil. between 53 and 56) in Phil. …
5:12
the "those who are over" (προϊστάμενοι: I Thess. 5, 12; Rom. 12, 8; cf.
5:14
Ember Days (Ieiunium Quattuor Temporum)
… The T. of Pentecost, of autumn and of December are older, introduced by Callistus; those of spring, already existing in the time of Leo, receive their liturgy perhaps from Gelasius, their readings (I Thess. 4, 1-7; 5, 14-23) having been transferred from the original place of Advent to that of Lent. …
Epistles I-II to the Thessalonians
… Finally, it is an arbitrary assumption to connect the most natural recommendation against the idle (which returns, for example, in Eph. 4:28; 1 Tim. 5:13) "We beseech you, brethren, admonish the idle, encourage the fainthearted, etc." (1 Thess. 5:14; cf. 4:11 ff.) to the alleged expectation of the imminent end. St. Paul will repeat it with energy in 2 Thess. 3:6-12: "If anyone refuses to work, let him not eat." In Thessalonica …
… Nevertheless he vindicates the binding force of the natural law and of the dictate of conscience (ibid. 2, 14, 15). Finally in the letters lists of long moral recommendations are not rare (cf. I Thess. 5, 14, 19-22; Rom. 12, 8-15). In general, however, P. insists much more on the positive side of ascetics and mysticism than on the negative one of sin to be avoided. …
PUSILLANIMITY. - Etymologically (animus pusillus) it denotes a weak mind, a small spirit; it is used at times in a good moral sense (Is. 35:4; 1 Thess. 5:14); but generally it is used in a pejorative moral sense (Ps. 54:9; Sir. 7:9; Lk. 12:28; Col. 3:21), and it may be defined as: the disposition of spirit of one who withdraws from the …
5:15
… enemy, whose misfortune one must not rejoice in (24:17 f.). A free use of 25:6 f. is found in Lk. 14:8 ff. Prov. 20:22 (cf. 24:29) forbids returning evil for evil: once the law of retaliation is surpassed, it approaches that of charity (cf. Rom. 12:17; I Thess. 5:15; I Pt. 3:9). The motive for not repaying the enemy in his own coin is trust not in the intervention of a vengeful God (Deut. 32:35), but in his protection.
5:16
… there being an intimate interpenetration between the thinking principle of man (called spirit in I Cor. 2:11; 5:3; 7:34; etc.) or his way of thinking (ibid. 2:12 "spirit of the world"; etc.), and the activity of the Holy Spirit in man (ibid. 14:12, 32; I Thess. 5:16; II Thess. 2:2: the charisms) or man under the influence of the Holy Spirit (I Cor. 14:14-16; "with your spirit"; Gal. 6:18; Phil. 4:23; II Tim. 4:22; Philem. 25), and the person of the Holy Spirit. …
5:17
… Regarding Lk. 18:1 "oportet semper orare et non deficere" and 1 Thess. 5:17 "sine intermissione orare", St. Thomas observes: "tamdiu homo orat quamdiu totam vitam suam in Deum ordinat" (Comment. in Rom., I, lect. 5), and St. Augustine: "Si ergo laudas, non …
5:19
DISCERNMENT OF SPIRITS. - Supernatural wisdom (discretio spirituum), recommended by Sacred Scripture (I Thess. 5:19-21), which allows one rightly to distinguish the origin, at least generically, of the interior movements of the soul, that is, whether they are effects of the good spirit, to be followed, …
5:22
… Omnia probate; quod bonum est tenete!" (I Thess. 5, 22), the Catholic Church has therefore made a
5:23
… missing in the classical conception of divinity); c) exercise of the Christian life through faith and charity; d) hierarchy of the degrees of life: the carnal man, the rational man, the spiritual man (guided by the spirit of God): σῶμα, ψυχή, πνεῦμα (I Thess. 5, 23); ψυχικὸς ἄνθρωπος, πνευματικὸς ἄ. (cf. F. Zorell, ἄνθρωπος, in Lexicon graecum N. T., 2nd ed. Paris, 1931): a hierarchy taken up again by Maine de Biran (cf. Nouv. …
… The Fourth Gospel says, for example, that the soul of Jesus Christ is troubled (Io. 12, 27), but that He is troubled in his spirit (13, 21). Thus, far from replacing the soul, the one can be named close to the other (I Thess. 5, 23; Phil. 1, 27; Hebr. 4, 12). Wrongly did the Gnostics and later Apollinaris base on these texts their trichotomic conception of the human composite, undoubtedly widespread in the milieu …
5:26
… The kiss of peace is of very ancient use, and several times in the New Testament (Rom. 16:16; I Cor. 16:26; II Cor. 13:12; I Thess. 5:26; I Pt. 5:14) the faithful are enjoined to give it to one another. …
5:27
… God, that thou tell us whether thou art the Christ, the Son of God (Mt. 26:63). Imperative adjuration, in order to be lawful, requires that the one who adjures have the authority and the right to command and not overstep the limits of his power (cf. I Thess. 5:27).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.