Bonaventure

In his own words on 2 Thessalonians

• 2 Thessalonians 2:4

  In the second mystery, that of the punishment of crimes, the Antichrist is represented by Nemrod who was the first to make himself emperor, and under whose command a tower was built that was to reach up to heaven. By this it may be seen that the Antichrist would be filled with the greatest pride, to the point of being "exalted above all that is called God."

  Collations on the Hexaemeron, Collation 15

• 2 Thessalonians 2:11

  The third flow from the light of faith consists in the rapture of love: at such times, the soul always perceives inner joy even in the face of insults and hardships. And it is at its highest when the burning soul feels that the Lord makes it taste the children's bread. Now this is the highest point of faith, the summit: to be inebriated by actual experience and to have no desire for the world. This will be the defense of such a soul in the time of the Antichrist: God sends them a misleading influence that they may believe falsehood.

  Collations on the Hexaemeron, Collation 9

• 2 Thessalonians 3:8

  This same thing is apparent through the apostolic example, Second Thessalonians three: You yourselves know how you ought to imitate us, for we were not disorderly among you, nor did we eat bread from anyone without paying, but in labor and toil, etc.; Gloss: "The Apostle was a model for those who were of slender means among the people, that they might learn not to lose their freedom. For he who frequently comes to another's table, given to idleness, must necessarily flatter the one who feeds him, since our religion calls man to freedom": therefore this is against the Christian religion.

  Disputed Questions on Evangelical Perfection, Question 2

• 2 Thessalonians 3:10

  Second Thessalonians 3: If anyone does not wish to work, let him not eat: the Gloss says: "The Apostle wills that servants of God work bodily, so that they may have the means to live and not be compelled by want to beg for necessities"; but this is the way of mendicants: therefore it is not for servants of God to beg, according to the Apostle. To the objection drawn from the Gloss on 2 Thessalonians 3, that the Apostle wills the servants of God to labor bodily, etc.: it must be said that that willing is either not a willing of precept but of admonition; or if it is a willing of precept, it does not extend to all, but to those who wish to be in want; or if it extends to those who wish to be in want for Christ's sake, it extends only to those who cannot engage in greater works. And from this it is not concluded that the life of the poor who eat and do not labor with their own hands is evil, if they are occupied with better and more salutary exercises. For if that word, He who will not work, let him not eat, were simply a precept, then all would be in an evil state who do not seek their sustenance with their own hands when they are able; and this would be to condemn the whole world. That again it does not extend to voluntary and perfect poor, is apparent from the Gloss itself, which says, "lest they be compelled by want to beg for necessities." For such persons do not beg as those compelled by necessity, but as those led by love of perfection. Lastly, that it does not extend except to those who are not occupied with greater things is apparent from the text itself of 2 Thessalonians 3: We have heard that certain among you walk disorderly, working nothing, but being busybodies: now them that are such we command, that with quietness they work and eat their own bread.

  Disputed Questions on Evangelical Perfection, Question 2

• 2 Thessalonians 3:10

  Granted that the Apostle commands manual labor of this kind — which I have never denied — yet he does not command this universally to the servants of Christ, except perhaps in a moment of necessity in which no lawful way of obtaining sustenance is available except through the labor of the hands — but he commands it to determinate persons, as is apparent from the text: We have heard that certain ones among you are walking disorderly, doing no work, but acting as busybodies. Now to those who are of this sort, we command and beseech in the Lord Jesus Christ that they work in silence and eat their own bread. And a little before: We command that you withdraw yourselves etc.; the Gloss: "He begins here concerning the busybodies and the idle, admonishing that they be corrected." It is therefore evident from the sequence of the text and from the Gloss that that command extends to the busybodies and the idle. From this, therefore, it is evident that labor is not commanded to all; and thereby mendicancy is not prohibited, except that which comes from idleness and cupidity, as the texts and Glosses indicate.

  Disputed Questions on Evangelical Perfection, Question 2