1Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus,
2to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
3I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day
4longing to see you, remembering your tears, that I may be filled with joy;
5having been reminded of the sincere faith that is in you, which lived first in your grandmother Lois and your mother Eunice and, I am persuaded, in you also.
6For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands.
7For God didn’t give us a spirit of fear, but of power, love, and self-control.
8Therefore don’t be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the Good News according to the power of God,
9who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal,
10but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the Good News.
11For this I was appointed as a preacher, an apostle, and a teacher of the Gentiles.
12For this cause I also suffer these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day.
13Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.
14That good thing which was committed to you, guard through the Holy Spirit who dwells in us.
15This you know, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes.
16May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain,
17but when he was in Rome, he sought me diligently and found me
18(the Lord grant to him to find the Lord’s mercy in that day); and in how many things he served at Ephesus, you know very well.
2 Tim. i. 3.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER IV. THE GOD OF THE LAW AND THE PROPHETS, AND THE FATHER OF OUR LORD JESUS CHRIST, IS THE SAME GOD. · Original source
2 Tim. i. 16-18.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE LATIN. · Original source
2 Tim. i. 7, 8; Rom. viii. 15.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER VII. THE BLESSEDNESS OF THE MARTYR. · Original source
“For God hath not given us the spirit of bondage again to fear; but of power, and love, and of a sound mind. Be not therefore ashamed of the testimony of our Lord, or of me his prisoner,” he writes to Timothy. Such shall he be “who cleaves to that which is good,” according to the apostle, “who hates evil, having love unfeigned; for he that loveth another fulfilleth the law.” If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, “saturated with goodness, filled with all knowledge.”
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER VII. THE BLESSEDNESS OF THE MARTYR. · Original source
After the above remarks he proceeds as follows: “Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came.” Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are amongst us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, “I thank my God, whom I serve from my forefathers with a pure conscience.” And let it be admitted also, that there is a third class who call certain persons “carnal,” and others “spiritual” (I think he here means the followers of Valentinus): yet what does this avail against us, who belong to the church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law,—and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings,—what does that avail by way of charge against such as belong to the church, and whom Celsus has styled “those of the multitude?” He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter LXI. · Original source