Following The Good

Rogamus vero vos, fratres, corripite inquietos, consolamini pusillanimes, opitulamini infirmis, patientes estote ad omnes. Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini et in invicem, et in omnes. Semper gaudete in Domino, sine intermissione orate, in omnibus gratias agite. Haec est enim voluntas Dei in Christo Jesu in omnibus vobis. Quoniam necesse est quosdam in plebe esse immodestos, quosdam autem pusillanimes, hoc est, timidos, quosdam vero fide infirmos; ideoque hos qui moderati sunt et magnanimes, et fide fundati, hortatur cum prece, ut his consulant, ut possint proficere, sufferentes eos; ne si retributio fit malorum, pejores se fiant. Idcirco nihil aliud quam bonum sectandum hortatur non solum in causa fratrum, sed et in omnium. Possunt enim bonis operibus attrahi infideles ad credulitatem, ex qua semper gaudeatur in Domino, hoc est, in bonum. Orandum autem sine intermissione; sedulae enim preces provocant animum judicis ad dandam misericordiam. In omnibus vero actibus bonis Deo gratias agendas, qui hanc tribuit doctrinam in Christo Jesu Domino nostro. Ambrosiaster, In Epistolam ad Thessalonicenses Primam, Caput V Source: Migne PL 17.425b-c

And we beseech you, brothers, correct the disorderly, comfort the faint hearted, support the weak, be patient with everyone. Take care that no one returns evil for evil to anyone, but always follow that which is good for each other, and for all. Always rejoice. Pray without ceasing. In all things give thanks, for this is the will of God in Christ Jesus for all of you. 1 Because it is necessary that some among the people will be troublesome and some faint hearted, that is timid, and some weak in faith, therefore with a prayer he exhorts those who are self controlled and magnanimous and firm in faith, that they should care for those mentioned, so that they may be able to profit from bearing with them, lest if there be a reward for evils, theirs be worse. Therefore he exhorts that they should seek nothing else but the good, and not only for the sake of their brothers, but for all men. For with good works they can attract the faithless to belief, because of which there is always rejoicing in the Lord, that is, in the good. But there must be prayer without ceasing, for sedulous prayer inclines the soul of the judge to turn to mercy. And in every good act give thanks to God, who gives this teaching in Jesus Christ our Lord. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 5 1 1 Thes 5.14-17

More Love

De affectione autem fraternitatis non habemus necessitatem scribendi vobis; ipsi enim a Deo edocti estis, ad hoc ut vos invicem diligati. Nam et hoc facitis in omnes fratres per universam Macedoniam. Etiam hoc cum facere illos laudat, commonet tamen ut propensius id agant; quos enim ab ipso Deo doctos dicit, promptiores esse debere in fraterna dilectione significat. Propter multa enim charitatem Deus misertus est nostri, cujus imitatores effecti, non immerito adoptatos nos ostendimus a Deo in filios. Ambrosiaster, In Epistolam ad Thessalonicenses Primam, Caput IV Source: Migne PL 17.449b

But about fraternal love we have no need to write to you, you who have been taught by God Himself in this, that you love one another, for even this you do to all the brothers throughout the whole of Macedonia. 1 Even when he praises those who do this, he yet exhorts them to be more eager in doing it, which means that those whom he says have been taught by God should be most intent in the loving of brothers. For on account of much love God has been merciful to us, of whom being made imitators, we show that we are not unworthy of being adopted as sons of God. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 4 1 1 Thes 4.9-10

Grief And Hope

Nolumus autem vos ignorare, fratres, de iis qui dormiunt; ne contristemini, sicut et caeteri qui spem non habent. Nam si credimus quod Jesus mortuus est et resurrexit, sic et Deus illos, qui dormierunt per Jesum adducet cum eo. Manifesta est ratio, quia si resurrectio creditur mortuorum futura, non sunt lugendi, qui cum signo crucis exeunt. Lugendi autem vere sunt infideles, qui hinc transeunt in gehennam; ut ediscant verum esse, quod credere noluerunt. Fideles autem resurgent ad gloriam, ut qui in saeculo stulti habiti sunt propter fidem, videantur prudentes; providerunt enim sibi gloriam. Hi sunt qui per Jesum, id est, sub spe fidei hujus exeuntes, adducentur cum eo in adventu ejus; ut ab hominibus videantur. Cum tamen ipse defuncti excessum lugendum prohibeat, ipse alibi dicit: Ne tristitiam haberem. Sed jam suo loco solutum est. Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput IV Source: Migne PL 17.449d-450a

We do not wish you to be ignorant, brethren, concerning those who are asleep, so that you are not sorrowful, even as others who have no hope. For if we believe that Jesus died and rose again, so God will bring with Him even those who have slept through Jesus. 1 The reason is obvious, because if there is belief in the future resurrection of the dead, then they who depart with the sign of the cross should not be mourned. In truth mourning is for the faithless, who pass from here into hell, that there they learn the truth they refused to believe in here. But the faithful shall rise to glory, so that those who in the world lived as fools on account of faith, shall appear wise, for they foresaw glory for themselves. These who depart through Jesus, in the hope of faith in Him, shall attend Him in His coming, so that they will be seen by men. However when here he prohibits them to mourn excessively for the dead, he says elsewhere: 'Lest I be sorrowful.' 2 And now in this passage the matter is resolved. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 4 1 1 Thes 4.12-13 2 Phil 2.27

Suffering And Understanding

Propter quod non sustinentes amplius, placuit nobis remanere Athenis, solis: et misimus Timotheum fratrem nostrum, et ministrum Dei in Evangelio Christi, ad confirmandos vos, et exhortandos pro fide vestra: ut nemo moveatur in tribulationibus istis : ipsi enim scitis quod in hoc positi sumus. Nam et cum apud vos essemus, praedicebamus vobis passuros nos tribulationes, sicut et factum est, et scitis. Desiderii supra memorati causas expressit. Idcirco enim praesentes esse apud eos volebant, ita animas eorum firmarent; ne quis ex his scandalum pateretur de pressuris apostolorum, ut qui tanta signa facerent, aliquando infirmarentur; ita humiliati, ut verberibus et vinculis subjicerentur. Ad quam rem excusandam Timotheum missum testatur idoneum doctorem, qui ostenderet hinc merita crescere christianis, si pro nomine Domini passi gratias agant, a quo hujus rei mercedem exspectant, simulque preces Deo funderunt, ut stabiles essent. Quam persecutionem idcirco se passuos praedicaverant; ut per id quod praescientiam hujus rei habere se protestarentur, posses se effuere et declinare has injurias approbarent: sed quia spes magna in his est, ideo dicit illatas sufferre quidem libenter Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput III Source: Migne PL 17.447a-b

For which reason, when we could bear it no longer, we thought it good to remain at Athens alone, and we sent Timothy, our brother and servant of God in the Gospel of Christ, to strengthen you and exhort you concerning your faith, that no one should be moved by these tribulations, for yourselves know that this is our lot, for even when we were with you we preached that we would suffer afflictions, just as it has come to pass, and you know. 1 He speaks of the reasons for the desire mentioned. For they wished to be present with them that they might strengthen their souls, lest some scandal be suffered because of the affliction of the Apostles, that they who made such great signs, at another time were weak, and humiliated, so that they were subject to blows and chains. To which he bears witness he sent the capable teacher Timothy to explain the matter, he who was to show how merit increases for Christians if suffering for the name of the Lord they give thanks, by which they may hope for a reward for these things, and at the same time pour forth prayers, that they might remain firm. And this perseuction which they were to suffer they had preached about, so that because of this prescience of the things which they had declared they would have, it were possible they might have approved flight and refusal of these injuries, but because there is great hope in these things, therefore he says that they willingly suffered what came upon them. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 3 1 1 Thes 3.1-4

Pursuing The Good

Rogamus vero vos, fratres, corripite inquietos, consolamini pusillanimes, opitulamini infirmis, patientes estote ad omnes. Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini et in invicem, et in omnes. Semper gaudete in Domino, sine intermissione orate, in omnibus gratias agite. Haec est enim voluntas Dei in Christo Jesu in omnibus vobis. Quoniam necesse est quosdam in plebe esse immodestos, quosdam autem pusillanimes, hoc est, timidos, quosdam vero fide infirmos; ideoque hos qui moderati sunt et magnanimes, et fide fundati, hortatur cum prece, ut his consulant, ut possint proficere, sufferentes eos; ne si retributio fit malorum, pejores se fiant. Idcirco nihil aliud quam bonum sectandum hortatur non solum in causa fratrum, sed in omnium. Possunt enim bonis operibus attrahi infideles ad credulitatem, ex qua semper gaudeatur in Domino, hoc est, in bonum. Orandum autem sine intermissione; sedulae enim preces provocant animum judicis ad dandam misericordiam. In omnibus vero actibus bonis Deo gratias agendas, qui hanc tribuit doctrinam in Christo Jesu Domino nostro. Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput V Source: Migne PL 17.452b-c

We beseech you, brothers, that you correct the disorderly, comfort the faint hearted, aid the weak, and be patient with all. Take care that you do not return to anyone evil for evil, but always pursue what is good for one another, and for all. Rejoice in the Lord always, pray without ceasing, and in everything give thanks. For this is the wish of God in Christ Jesus for all of you. 1 Because it is necessary that some among the people will be impudent and some faint hearted, that is, timid, and some weak in faith, therefore with a petition he exhorts those who are moderate and great souled and firmly established in faith to counsel them for their improvement, being patient with them, lest if there is a returning of evils they be made worse. Therefore nothing but what is good must be sought, he exhorts, not only among the affairs of brothers, but among all. For the faithless can be drawn to belief by good works, by which there shall always be rejoicing in the Lord, that is, for the good. But one must pray without ceasing, for diligent prayer provokes the soul to mercy in judgement. And in all deeds let thanks be given to God, who gave this teaching in Jesus Christ our Lord. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 5 1 1 Thes 5.14-17

Honour And Priests

Rogamus autem vos, fratres, ut cognoscatis eos, qui laborant in vobis, et praesunt vobis in Domino, et monent vos; ut illis summam honorem habeatis in charitate propter opera ipsorum: pacem habete inter vos. Hoc est, quod dicit in alia epistola presbyteres duplici honore honorandos, qui laborant in verbo doctrinae. Potest enim pigere eum, qui inopiam patitur, exercitium facere, quod prosit audientibus. Quid enim prodest honorem sine fructu habere: aut quid magnum est efferre ei carnali, qui tribuit spiritalia? Sicut enim divitiae negligentiam pariunt salutis, ita egestas dum saturari quaerit, a justitia declinat. Hinc Solomon nec nimis divitem se petit fieri; nec egestuosum. Hoc ipsum tamen in charitate fieri debere; ut honorificentia sacerdotis non de timore magis sit, sed de amore; ut etiam illi proficiat, qui facit. Res enim quae sponte non fit, ad effectum non pervenit; quamvis enim ad praesens proficiat sumenti, nihil tamen proderit in futuro danti. Et quia dissensio multa generat mala, pacificos eos esse hortatur. Ambrosiaster, Commentaria in Epistolam Ad Thessalonicenses Primam Caput V Source: Migne PL 17.452a-b

'We ask you, brothers, that you acknowledge those who labour among you and lead you in the Lord and warn you, that you give them all honor in love on account of their works, having peace among you.' 1  That is, which he says in another letter, 2 that priests have a double share of honor, they who labour in the word of teaching. For it is possible that he who suffers poverty is impeded in exerting himself for the improvement of his hearers. How indeed does it profit to have honour without fruit? Or why is it so important to give material things to him who has given spiritual things? Because as wealth gives birth to carelessness for salvation, so seeking to fulfill needs in poverty leads to a decline from righteousness. Whence Solomon does not seek to be rich, nor to be destitute. 3 But this should be done in love, that the honour given to a priest is not from fear, but from love, which indeed profits him who does it. For that which is not of one's own will does not achieve its end, although indeed in the present it may profit in gain, but in the future such giving will profit not at all. And because much dissention produces evils, he exhorts them to the love of peace. Ambrosiaster, Commentary On Saint Paul's First Epistle to the Thessalonians, Chapter 5 1 Thes 5.12-13 2 1 Tim 5.17 3 Prov 30.8

Increasing Joy

Vos autem Dominus multipilcet, et abundare faciat charitate in invicem in vos, et in omnes, sicut et nos in vos ad confirmanda corda vestra irreprehensa in sanctimonia coram Deo et Patre nostro in adventu Domini nostri Jesu Christi cum omnibus sanctis suis. Ut gaudium suum, quo de eis gaudet, cumulet, omnibus bonis multiplicari illos exoptat; ut veniens ad eos, plus inveniat in eis, quod laude dignum sit, quam a Timotheo audierat; ut irreprehensibiles inveniantur cum sanctis in charitate Dei Patris, et in adventu Domini nostri Jesu Christi, cum coeperit ante tribunal ejus examinatio singulos approbare. Deum vocat propter terrorem majestatis ejus: Patrem vero propter benignitatem, qua dignatur credentes sibi adoptare in filios, quod in adventu Domini manifestabitur. Ambrosiaster, Commentaria in Epistolam Ad Thessalonicenses Primam Caput III Source: Migne PL 17.448b-c

'May the Lord multiply you and make you abound in love for one another and for all, as even we to you, for the strengthening of your hearts to flawlessness in holiness before God and our Father in the coming of our Lord Jesus Christ with all His saints.' 1  That his joy in which he rejoices in them be increased he wishes that they be multiplied in every good, that coming to them, he find more in them which is worthy of praise than he had heard from Timothy, by which they will be found flawless with the saints in the love of God the Father and in the coming of our Lord Jesus Christ, when he begins to examine them before His tribunal. He says 'God' on account of the magnificence of His majesty, but 'Father' on account of His benevolence, by which the faithful are worthy to be adopted as sons, which shall be manifest in the coming of the Lord. Ambrosiaster, Commentary On Saint Paul's First Epistle to the Thessalonians, Chapter 3 1 1 Thes 3.12

Sleep And Death

Hoc enim vobis dicimus in verbo Domini, quia nos, qui vivimus, qui residui sumus in adventum Domini, non præveniemus eos qui dormierunt. Quoniam ipse Dominus in jussu, et in voce archangeli, et in tuba Dei descendet de cælo: et mortui, qui in Christo sunt, resurgent primi. Deinde nos, qui vivimus, qui relinquimur, simul rapiemur cum illis in nubibus obviam Christo in aëra, et sic semper cum Domino erimus. Itaque consolamini invicem in verbis istis. Sunt qui hunc locum ita edisserant: Vivi appellantur qui nunquam peccato mortui sunt; qui autem peccaverunt, et in eo quod peccaverunt, mortui sunt, et postea conversi ad poenitentiam purgant antiqua delicta, mortui appellantur, quia peccaverunt; in Christo autem mortui, qui plena ad Deum mente conversi sunt. Porro qui vivunt et habent testimonium fidei, et necdum receperunt promissionem Dei, qui et de aliis melius quiddam cogitant, ut non absque his qui justi sunt coronentur, in eo habent beatitudinem quod fruuntur bono conscientiae, et vivunt, et relicti sunt in adventu Domini Salvatoris. Sed quia clemens est Deus, et vult salvare etiam eos qui dormierunt, et in Christo mortui sunt, non praevenient illos, neque soli rapientur in nubibus; sed, juxta exemplum evangelicae parabolae, unum denarium unamque mercedem et undecimae horae operarii, et primae, qui in vineam missi sunt, salutis pretium accipient. Nec hoc alicui videatur injustum, ut dispar labor unum praemium consequatur. Magna quippe diversitas est eorum qui post vulnera mortis sanati, et eorum qui nunquam viderunt mortis errorem. De his puto dictum: Quis est homo qui vivat et non videat mortem? redimet de morte animam suam? Neque enim, ut quidam putant, quis, pro eo quod est nullus accipitur: sed quasi dixerit: Quis putas? juxta illud quod scriptum est: Quis sapiens et intelliget haec? Et in alio loco: Domine, quis habitabit in tabernaculo tuo? Et iterum: Quis cognovit sensum Domini. Residui ergo erunt de credentibus pacui qui adventum Domini videant secundum id quod Deus Verbum factum est, nequaquam in vilitate carnis, sed in gloria triumphantis. Et considerandum quomodo primum dormientes appellaverit: deinde in Christo mortuos, quos viventes praevenire non poterunt. Qui enim non custodierunt hoc quod scriptum est: 'Ne dederis somnum oculis tuis, neque palpebris tuis dormitationem, ut salvus fias sicut caprea de vinculis, et sicut avis de laquies,' dormiet et culpabili sopore torpescet; cumque dormierit, transibit in mortem. Sicut enim movetur qui vigilat, sic qui dormit jacet immotus, et mortis torpet similitudine. Quod autem dormitationem sequatur mors, et prima ad Corinthios Epistola docere nos poterit, in qua ita scriptum est: Nunc autem Christus surrexit ex mortuis, primitiae dormientium: quia per hominem mors, et per hominem resurrectio mortuorum; et post paululum: Non omnes dormiemus, sed omnes immutabimur, in momento, in ictu oculi, in novissima tuba. Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur. Cum ergo haec de dormitione dicantur et morte, et illud legamus in Apostolo, Surge qui domis, et exsurge de mortuis, et illuminabit te Christus juremus Domino, et votum faciamus Deo Jacob, unusquisque dicens in corde sui: Si ascendam super stratum meum, si dedero somnum oculis meis et palpebris meis dormitationem, donec inveniam locum Domino, haud dubium quin in anima sua tabernaculum Deo Jacob, ut Deus in illo aeterna sede requiescat. Origenes, In Epistolam I Ad Thessalonicenses Source: Migne PG 14. 1300a-1301b

We tell you this as a word from the Lord, that we who are living, who are left for the coming of the Lord, will not come before those who have fallen asleep. Because the Lord Himself will summon, with the cry of an archangel and the trumpet of God, coming down from heaven, and those who died in Christ shall rise first. Only after that shall we who remain be as one with them taken up into the clouds to meet Christ in the air, and so we shall be with the Lord for ever. Tell one another this for your consolation. 1 There are those who here have taught that those are named the living who never have died amid sin; for those who have sinned, in that they have sinned are dead, and having turned to penance they are purged of old errors, dead they are named, because they have sinned. They indeed are dead in Christ who have turned to God with the whole mind. Then they are those who live and have the testament of faith, and have not yet received the promise of God, who are thought better than the others, not as among the righteous who are crowned, in having the blessing which is the enjoyment of good conscience, and living are left behind for the coming of the Lord our Saviour. But because God is merciful and wishes to save even those who sleep and are dead in Christ, they shall not come first, not only they shall be siezed in the clouds, but, in accordance with the teaching of the Gospel parable, that one denariius and one reward is given to the workers, both those who come at the eleventh hour and those who come at the first hour, who have been sent into the vineyard, both will receive the reward of salvation. 2 Nor should this seem unjust to some, that for differing labours one reward follows. Certainly there is a great difference between those who are healed after the wounds of death and those who have never seen the error of death. Concerning this I think it is said: 'Who is the man who lives and does not see death? Who redeems his own soul from death? 3 For not, as some think, does this 'who' mean that 'no one' is to be understood; but it is as if it is said: 'Who do you think?' According to which it is written, 'Who is wise and understands these things?' 4 And in another place: 'Lord, who shall dwell in your tabernacle?' 5 And again, 'Who knows the mind of the Lord?' 6 Remaining, then, there shall be from the believers a few who shall see the coming of the Lord according to what God the Word has determined, not at all in the vile flesh but in glory triumphant. And one must consider how He shall first call those who sleep, then the dead in Christ, before whom the living are not able to come. For they who shall not keep what is written: 'You shall not give sleep to your eyes, nor touch on your slumbers, that you may be saved like a deer from bonds, and like a bird from the snare ' 7 he shall sleep and doze in culpable slumber, and sleeping he shall pass into death. For as he is animated who keeps watch, so he who sleeps is cast down immobile, and his sleep is a likeness of death. For what is that sleep that follows death, the first letter to the Corinthians is able to teach us, in which it is written: 'For now Christ has risen from the dead, the first fruits of those who sleep,' and after a little: 'Not everyone sleeps but we shall all be changed, in a moment, in the blink of an eye, at the last trump. For the trumpet will sound, and the dead shall rise uncorrupted and we shall be changed.' 8 When, then, these things are said concerning sleep and death, and we may read in the Apostle: 'Rise up, you who sleep, and rise from the dead, and Christ shall illuminate you,' 9 let us swear to God and make a vow to the God of Jacob, each saying in his own heart, 'Shall I climb upon my bed, shall I will give sleep to my eyes and enter into my rest, until I find the place of the Lord?' 10 by no means doubting that in his own soul is the tabernacle of the God of Jacob, that God might come to rest in that eternal seat. Origen, On the First Letter to the Thessalonians 1 1 Thess 4.15-16 2 Mt 20.1 3 Ps 88.49 4 Hosea 14.10 5  Ps 14.1 6 Rom 11.34 7 Prov 6.4 8 1 Cor 15. 20, 21, 51 9 Ephes 5.14 10 Ps 131. 2,4,5

The Lamp Of The Spirit

Τὸ πνεῦμα μὴ σβέννυτε· προφητείας μὴ ἐξουθενεῖτε. Πάντα δὲ δοκιμάζετε·  τὸ καλὸν κατέχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.    Ἀχλύς τις παχεῖα καὶ ζόφος καὶ νεφέλη κατακέχυται τῆς γῆς ἁπάσης·  καὶ τοῦτο δηλῶν ὁ Ἀπόστολος ἔλεγεν·  Ἦμεν γάρ ποτε σκότος· καὶ πάλιν, Ὑμεῖς, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ.  Ἐπεὶ οὖν νύξ ἐστιν, ὡς εἰπεῖν, ἀσέληνος, καὶ ἐν ταύτῃ τῇ νυκτὶ βαδίζομεν, ἔδωκεν ἡμῖν λαμπάδα φαιδρὰν ὁ Θεὸς, τοῦ Πνεύματος τοῦ ἁγίου τὴν χάριν ἀνάψας ἐν ταῖς ἡμετέραις ψυχαῖς.  Ἀλλὰ τοῦτο τὸ φῶς οἱ μὲν δεξάμενοι λαμπρότερον εἰργάσαντο καὶ φαιδρὸν, οἷον ὡς Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες ἐκεῖνοι· οἱ δὲ καὶ ἔσβεσαν, ὡς αἱ πέντε παρθένοι, ὡς ἐκεῖνοι οἱ περὶ τὴν πίστιν ναυαγήσαντες, ὡς ὁ ἐν Κορίνθῳ πεπορνευκὼς, ὡς Γαλάται παρατραπέντες. Διὰ τοῦτο ὁ Παῦλος νῦν φησι, Τὸ πνεῦμα μὴ σβέννυτε, τουτέστι, τὸ χάρισμα· οὕτω γὰρ αὐτῷ καλεῖν ἔθος τὸ χάρισμα τοῦ Πνεύματος. Σβέννυσι δὲ αὐτὸ βίος ἀκάθαρτος.  Καθάπερ γάρ τις ἐπὶ τοῦ λυχνιαίου τούτου φωτὸς, ὕδωρ κατασκεδάσας, ἢ χοῦν, ἔσβεσε τὸ φῶς, καὶ εἰ μηδὲν τούτων, ἀλλά γε τὸ ἔλαιον ἐξελών· οὕτω καὶ ἐπὶ τοῦ χαρίσματος· ἄν τε γὰρ γήϊνα καὶ τῶν διαῤῥεόντων πραγμάτων κατασκεδάσῃς φροντίδας, ἔσβεσας τὸ πνεῦμα· ἄν τε σὺ μηδὲν ἐργάσῃ τοιοῦτον, ἑτέρωθεν δέ ποθεν πειρασμὸς ἐπελθὼν προσβάλῃ σφοδρῶς, καθάπερ τι πνεῦμα, καὶ μὴ σφοδρὰ ᾖ ἡ φλὸξ, ἢ πολὺ τὸ ἔλαιον ἔχουσα, ἢ τὴν ὀπὴν μὴ ἐμφράξῃς, ἢ τὴν θύραν μὴ προσκλείσῃς, πάντα ἀπόλωλε. Τί δέ ἐστιν ἡ ὀπή; Ὥσπερ ἐπὶ τοῦ λύχνου, οὕτω καὶ ἐφ' ἡμῶν, ὀπή ἐστιν ὀφθαλμὸς καὶ ἀκοή. Μὴ ἀφῇς ταύταις προσπίπτειν πνεῦμα σφοδρὸν πονηρίας, ἐπεὶ ἔσβεσε τὸν λύχνον, ἀλλ' ἀπόφραξον τῷ φόβῳ τοῦ Θεοῦ. Θύρα τὸ στόμα ἐστί· κλεῖσον, πρόσκλεισον, ἵνα καὶ τὸ φῶς παρέχῃ, καὶ ἀποκρούηται τὴν ἔξωθεν προσβολήν. Οἷον, ὕβρισέ σέ τις; ἐλοιδόρησε; σὺ κλεῖσον τὸ στόμα·  ἂν γὰρ ἀνοίξῃς, ἐῤῥίπισας τὸν ἄνεμον.  Οὐχ ὁρᾷς ἐν ταῖς οἰκίαις, ὅταν καταντικρὺ καὶ ἐπ' εὐθείας δύο θύραι στήκωσι, καὶ σφοδρὸς ἄνεμος ᾖ, πῶς, ἂν τὴν ἑτέραν κλείσῃς καὶ ἀντίπνοια μὴ γένηται, οὐδὲν ἴσχυσεν ὁ ἄνεμος, ἀλλὰ τὸ πολὺ τῆς ἰσχύος ὑποτέμνεται;  Οὕτω καὶ νῦν, δύο εἰσὶ θύραι, τὸ στόμα τὸ σὸν, καὶ τὸ τοῦ ὑβρίζοντός σε καὶ ἐμ  παροινοῦντος·  ἂν ἀποκλείσῃς τὸ σὸν καὶ μὴ δῷς ἀντίπνοιαν, ἔσβεσας ὅλον τὸ πνεῦμα·  ἂν δὲ ἀνοίξῃς, ἀκάθεκτον γίνεται.  Μὴ τοίνυν αὐτὸ σβεννύωμεν.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑπομηνα Ἐις Την Προς Θεσσαλονικεις Ἐπιστολην Πρωτην, Ὀμιλια ΙΑʹ

'Do not quench the Spirit; do not despise prophecy. But test all things; hold to that which is good. Abstain from every form of evil.' 1   A thick mist, a darkness and a cloud, is poured out over all the earth. And making this clear, the Apostle said, 'For we were once darkness.' And again, 'You, brethren, are not in darkness, so that that day should take you like a thief.' 2 Since then there is, so to say, a moonless night, and we walk in this night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, like Paul and Peter and all those saints, while others have quenched it, like the five virgins, like those who have made shipwreck of the faith, like the fornicator of Corinth, like the Galatians who were corrupted. Thus Paul now says, 'Do not quench not the Spirit,' that is, grace, for it is his custom so to call the grace of the Spirit. But an impure life quenches it. For as any one who has sprinkled both water and dust upon the light of this lamp quenches it, and if he does not do this, but only removes the oil, so it is also with grace, for if you have poured upon it a flood of worldly things, you have quenched the Spirit, and if you have not done this, but a temptation coming from some other place has vehemently rushed upon it, like some wind, and if the light is not strong, or if it does not have much oil, or if you have not shut the opening, or if you have not closed the door, all is destroyed. But what is the opening? As in the lamp, so is it also in us, the opening is the eye and the ear. Do not allow a strong gust of wickedness to fall upon these, since it would quench the lamp, but close them with the fear of God. The mouth is the door: shut it, fasten it, that it may give light and ward off the assault from without. Has someone abused you? Reviled you? Close your mouth, for if you open it, you strengthen the wind. Do you not see in houses, when two doors stand opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no force, but the greater part of its strength is diminished? So now there are two doors, your mouth, and the mouth of the one who abuses and treats you ill. If you close your mouth and do not give opposition, you have quenched the whole wind, but if you open it, it will not be restrained. Let us then not quench it. Saint John Chrysostom, Homily 11 on First Thessalonians 1  1 Thes 5. 19-22 2 1 Thes 5. 4

Giving Thanks Always

Gratias agentes semper pro omnibus, in nomine Domini nostri Jesu Christi Deo et Patri. Huic quid simile et in Epistola ad Thessalonicenses prima scriptum est: Semper gaudete, sine intermissione orate, in omnibus gratias agite. Quod praeceptum ille solus custodire potest, qui providentia Dei novit etiam quinque passeres, qui venduntur dipondio, gubernari: quorum unus non cadit in laqueum sine Patris voluntate. Quod autem ait: 'Gratias agentes, et semper, et pro omnibus,' dupliciter intuendum, ut et in omni tempore, et pro omnibus quae nobis accidunt, Deo gratias referamus: ut tantum pro his quae bona putamus, sed etiam quae nos coarctant, et contra nostram veniunt voluntatem, in Dei praeconium mens laeta prorumpat, et dicamus: 'Nudus exivi de utero matris meae, nudus et redeam: sicut placuit Domino, ita factum est: sit nomen Domini benedictum. Haec actio gratiarum apud prudentes viros, et generaliter et specialiter observatur. Generaliter, ut gratias agamus Deo, quod nobis sol oritur, dies currit, nox mutantur in requiem, splendore lunae tenebrae temperantur, et ortu occasuque stellarum tempora mutantur et redeunt: quod nobis serviunt pluviae, terra parturit, elementa famulantur: quod tantae animalium varietates, vel ad vehendum, vel ad operandum, vel ad vescendum, vel ad tegmen, vel ad exemplum, vel ad miraculum datae sunt: et ad extremum, quod nati sumus, quod subsistimus, quod in mundo quasi in quadam domo potentissimi patrisfamilias procurationem gerimus, et totum quidquid in mundo est, nostri causa intelligimus procreatum. Specialiter vero, quando in Dei beneficiis quae nobis accedunt, gratulamur. Sed hoc et gentilis facit, et Judaeus, et publicanus, et ethnicus. Christianorum propria virtus est, etiam in his quae advsera putantur, referre gratias Creatori. Si domus corruerit, si amantissima uxor et filii vel captivitate, vel veneno, vel naufragio intercepti sint, si divitias proscriptione perdidimus, si sanitatem innumerabiles morbi, et semper exspectanda miseris podagrae debilitas fregerit. Qui sibi santiores videntur, solent Deo referre gratias quod de periculis, vel de miseriis liberati sunt. Sed juxta Apostolum haec virtus est maxima, ut in ipsis periculis atque miseriis, Deo gratiae referantur, et semper dicamus: Bendictus Deus, minora me scio sustinere quam mereor: haec ad mea peccata parva sunt: nihil mihi dignum redditur. Hic animus Christiani est, hic curcem suam tollens, sequitur Salvatorem, quem nec orbitas, nec damna debilitant. Quem, ut Flaccus in lyrico carmine ait: 'Si fractus illabatur orbis, Impavidum ferient ruinae.' Sanctus Hieronimus, Commentarius In Epistolam Ad Ephesios, Liber III, Caput V Source: Migne PL 26.529-530

Giving thanks always for everything, in the name of our Lord Jesus Christ. 1 Something very much like this is written in the first letter to the Thessalonians: 'Rejoice always, pray without ceasing, in all things give thanks.' 2 Which precept he alone is able to guard who knows that by the providence of God even five sparrows that are sold for two coins are guided that not one of them falls into the trap without the will of the Father. So he says 'Give thanks always and for everything.' Two things must now be considered, the reference to every time and the reference to every thing which befalls us, that we must direct thanks to God not only for those things we think good but even those which are a trial to us and fall on us against our will, so that the happy mind must break forth into a cry to God and that we should say with Job, 'Naked I came out of the womb of my mother, naked I shall return, so it has pleased the Lord, so it is done, blessed be the name of the Lord.' 3 This act of thanks is of the prudent man and in both general and specific matters it is observed. In general matters we should give thanks to God that the sun rises on us, that the day passes, that the night brings rest, that the darkness is tempered by the glow of the moon, that the rising and the settings of the stars in time change and return, that the rains serves us, that the earth brings forth things which are useful to us, including the varieties of the animals that may bear burdens, or do work, or be food, or by used for coverings, or provide examples, or be admired, and further that we are born, that we exist, that in this world we are as the ruling agent of a powerful head of a household, and that all things in the world provide for our subsistence. In specific affairs when benefactions come to us by God we rejoice, but even the pagans do this and the Jews and the tax collectors and barbarians. It is a special virtue of the Christian to render thanks to the Creator even in things they think averse, If one's house collapses, if one's most beloved wife and children are taken off by captivity, or by poisoning, or shipwreck, if the law strips us of wealth, if health is exhausted by countless ailments, if the miseries of gout must be suffered. They may seem more saintly who are accustomed to give thanks to God because they have been freed from danger or misery but contrary to this is the great virtue of the Apostle which would have it that in every danger and misery we should offer thanks to God and always say, 'Blessed be God, I know that he sustains my littleness more than I am worth, and this is little for my sins, nothing worthy of what could be returned.' This is the soul of a Christian, this picks up the cross, this follows the Saviour, who neither grief nor loss weakened. So Horace in his lyric poems says, 'If the whole world falls apart, It would strike him unmoved.' 4 Saint Jerome, Commentary on The Letter to the Ephesians, Book 3, Chapter 5 1 Ephes 5.20 2 1 Thes 5 16-18 3 Job 1.21 4 Horace Odes 3.3.7-8