εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“In fact, when we were with you,
we instructed you that if anyone was unwilling to work,
neither should that one eat.
We hear that some are conducting themselves among you
in a disorderly way, by not keeping busy
but minding the business of others.
Such people we instruct and urge in the Lord Jesus Christ
to work quietly and to eat their own food...”
we instructed you that if anyone was unwilling to work,
neither should that one eat.
We hear that some are conducting themselves among you
in a disorderly way, by not keeping busy
but minding the business of others.
Such people we instruct and urge in the Lord Jesus Christ
to work quietly and to eat their own food...”
2 Thessalonians 3:10-12
Thirty-third Sunday in Ordinary Time
Thirty-third Sunday in Ordinary Time
An excerpt from The Long Rules by Saint Basil the Great:
“… This we must also keep in mind-that he who labors ought to perform his task not for the purpose of ministering to his own needs thereby, but that he may accomplish the Lord’s command: “I was hungry, and you gave me to eat,” and so on.
To be solicitous for oneself is strictly forbidden by the Lord in the words: “Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on,” and He adds thereto: “for after all these things do the heathens seek.” Everyone, therefore, in doing his work, should place before himself the aim of service to the needy and not his own satisfaction. Thus, will he escape the charge of self-love and receive the blessing for fraternal charity from the Lord, who said: “As long as you did it to one of these, my least brethren, you did it to me.”
Nor should anyone think that the Apostle is at variance with our words when he says: “that working they would eat their own bread;” this is addressed to the unruly and indolent and means that it is better for each person to minister to himself at least and not be a burden to others than to live in idleness.
“For we have heard,” he says, “there are some among you who walk disorderly, working not at all, but curiously meddling. Now we charge them that are such, and beseech them by the Lord Jesus Christ, that, working with silence, they would eat their own bread.” Again, that saying, “we worked night and day lest we should be chargeable to any of you” bears on the same point, since the Apostle in the name of fraternal charity had burdened himself with labors more than those imposed upon him for the purpose of eliminating the disorderly. But he who is striving eagerly for perfection should work night and day “that he may have something to give to him that suffers need.”
A man who relies upon himself, however, or even upon the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood, runs the risk, as he places his hope in man, of falling under the curse which reads: “Cursed be the man that trusts in man and makes flesh his arm and whose soul departs from the Lord.”
Now, by the words, “that trusts in man,” the Scripture forbids a man to place his hope in another, and by the words, “and makes flesh his arm,” it forbids him to trust in himself. Either course is termed a defection from the Lord. Further, in adding the final issue of both: “He shall be like tamarisk in the desert, and he shall not see when good shall come,” the Scripture declares that for anyone to place his trust either in himself or in anyone else is to alienate himself from the Lord.”
To be solicitous for oneself is strictly forbidden by the Lord in the words: “Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on,” and He adds thereto: “for after all these things do the heathens seek.” Everyone, therefore, in doing his work, should place before himself the aim of service to the needy and not his own satisfaction. Thus, will he escape the charge of self-love and receive the blessing for fraternal charity from the Lord, who said: “As long as you did it to one of these, my least brethren, you did it to me.”
Nor should anyone think that the Apostle is at variance with our words when he says: “that working they would eat their own bread;” this is addressed to the unruly and indolent and means that it is better for each person to minister to himself at least and not be a burden to others than to live in idleness.
“For we have heard,” he says, “there are some among you who walk disorderly, working not at all, but curiously meddling. Now we charge them that are such, and beseech them by the Lord Jesus Christ, that, working with silence, they would eat their own bread.” Again, that saying, “we worked night and day lest we should be chargeable to any of you” bears on the same point, since the Apostle in the name of fraternal charity had burdened himself with labors more than those imposed upon him for the purpose of eliminating the disorderly. But he who is striving eagerly for perfection should work night and day “that he may have something to give to him that suffers need.”
A man who relies upon himself, however, or even upon the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood, runs the risk, as he places his hope in man, of falling under the curse which reads: “Cursed be the man that trusts in man and makes flesh his arm and whose soul departs from the Lord.”
Now, by the words, “that trusts in man,” the Scripture forbids a man to place his hope in another, and by the words, “and makes flesh his arm,” it forbids him to trust in himself. Either course is termed a defection from the Lord. Further, in adding the final issue of both: “He shall be like tamarisk in the desert, and he shall not see when good shall come,” the Scripture declares that for anyone to place his trust either in himself or in anyone else is to alienate himself from the Lord.”
