1. So Ambrose, Cain 2.6; Origen, Comm. Matt 14.3; both found in Gorday, Colossians, 1–2 Thessalonians, 1–2 Timothy, Titus, Philemon (ACCS), 100. For those who read French, see Rigaux, Thessaloniciens, 597–600, for a full analysis.
2. See the note by Metzger, Textual Commentary, 565.
3. Fee, Thessalonians, 232 n. 91, states that this was a kiss on both cheeks, but this is hard to prove. The fact that Clement of Alexandria commanded that the kiss be close-mouthed is an indication that kissing on the mouth was the practice of the early church. See Clement of Alexandria, Paed. 3.11 (ANF 2:291) and the analysis of Clement’s statement by G. Stählin, “φιλέω, etc.,” TDNT, 9:142.
4. See the excellent analysis by William Klassen, “The Sacred Kiss in the New Testament: An Example of Social Boundary Lines,” NTS 39 (1993): 122–35; esp. 128, 130. Also by Klassen, “Kiss,” ABD, 4:89–92. See too “Kiss of Peace” in Oxford Dictionary of the Christian Church, 937.
5. Perpetua and Felicitas 6.4 (ANF 3:705).
6. Justin Martyr, 1 Apol. 65.2 (ANF 1:185).
7. Klassen, “The Sacred Kiss,” 130.
8. Athenagoras, Leg. 32 (ANF 2:146). The word from the “Logos” should be regarded as an agraphon, a saying attributed to Jesus that was not included in the canonical gospels or, by another definition, anywhere in the canon. Athenagoras goes on to state that sex within marriage must be strictly limited to procreation.
9. Clement of Alexandria, Paed. 3.11 (ANF 2:291).
10. Tertullian, Ux. 2.4 (“To his Wife”; ANF 4:46). On the other hand, Tertullian complains about those who refrain from kissing while they are on a fast in Or.18 (ANF 3:686–87).
11. Apos. Con. 2.57 (ANF 7:422); also 8.11 (ANF 7:486).
12. Augustine, Civ. 2.28.1 (NPNF1 2:41)—“a seemly separation of the sexes is observed.”
13. Malherbe, Letters to the Thessalonians, 345.
14. See on this Raymond F. Collins, Studies on the First Letter to the Thessalonians (BETL 66; Leuven: Leuven Univ. Press, 1984), 370, on Col 4:16—“not only does it attest to the reading of Christian texts in the context of a liturgical assembly, it also indicates that Christian ‘letters’ had a significance beyond that of an occasional letter.” Collins affirms that this was so shortly after Paul’s death; we would add that it was true even during Paul’s life.
15. Compare Num 6:25 and Deut 28:3–6 with Acts 14:26; Rom 15:15; 1 Cor 1:4; Titus 2:11; 1 Pet 5:12; see comment on 2 Thess 1:12.
16. See the full discussion of these perspectives in Five Views on Sanctification (ed. Stanley N. Gundry; Grand Rapids: Zondervan, 1987).