Charity is to be preferred before all gifts.
That aboue al other Giftes they should seeke after Charitie: as that vvithout vvhich nothing profiteth, 4 and vvhich doth al as 〈◊〉 to be done, and remaineth also in heauen.
1If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.Quand'io parlassi le lingue degli uomini, e degli Angeli, se non ho la carità, sono come un bronzo suonante, o un cembalo squillante.IF I speake vvith the tonges of men and of Angels, and haue not charitie: I am become as sounding brasse, or a tinkling cymbal.Si linguis hominum loquar, et angelorum, caritatem autem non habeam, factus sum velut æs sonans, aut cymbalum tinniens. 2And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.E quando avessi la profezia, e intendessi tutti i misterj, e tutto lo scibile: e quando avessi tutta la fede, talmente, che trasportassi le montagne, se non ho la carità, sono un niente.And if I should haue prophecie, and knevv al mysteries, and al knovvledge, and if I should haue al faith so that I could remoue mountaines, and haue not charitie, I am nothing.Et si habuero prophetiam, et noverim mysteria omnia, et omnem scientiam: et si habuero omnem fidem ita ut montes transferam, caritatem autem non habuero, nihil sum. 3And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.E quando distribuissi in nudrimento de' poveri tutte le mie facoltà, e quando sacrificassi il mio corpo ad esser bruciato, se non ho la carità nulla mi giova.And if I should distribute al my goods to be meate for the poore, and if I should deliuer my body so that I burne, and haue not charitie, it doth profit me nothing.Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest. 4Charity is patient, is kind: charity envieth not, dealeth not perversely, is not puffed up,La carità è paziente, e benefica: la carità non è astiosa, non è insolente, non si gonfia,Charitie is patient, is benigne: Charitie enuieth not, dealeth not peruersly: is not puffed vp,Caritas patiens est, benigna est. Caritas non æmulatur, non agit perperam, non inflatur, 5Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil:Non è ambiziosa, non cerca il proprio interesse, non si muove ad ira, non pensa male,is not ambitious, seeketh not her ovvne, is not prouoked to anger, thinketh not euil:non est ambitiosa, non quærit quæ sua sunt, non irritatur, non cogitat malum, 6Rejoiceth not in iniquity, but rejoiceth with the truth:Non gode dell'ingiustizia, ma fa suo godimento del godimento della verità:reioyceth not vpon iniquitie, but reioyceth vvith the truth:non gaudet super iniquitate, congaudet autem veritati:
7Beareth all things, believeth all things, hopeth all things, endureth all things.A tutto s'accomoda, tutto crede, tutto spera, tutto sopporta.suffereth al things, beleeueth al things, hopeth al things, beareth al things.omnia suffert, omnia credit, omnia sperat, omnia sustinet. 8Charity never falleth away: whether prophecies shall be made void or tongues shall cease or knowledge shall be destroyed.La carità mai vien meno: ma le profezie passeranno, e cesseranno le lingue, e la scienza sarà abolita.Charitie neuer falleth avvay: vvhether prophecies shal be made voide, or tonges shal cease, or knovvledge shal be destroied.Caritas numquam excidit: sive prophetiæ evacuabuntur, sive linguæ cessabunt, sive scientia destruetur. 9For we know in part: and we prophesy in part.Imperocché imperfettamente conosciamo, e imperfettamente profetiamo.For in part vve knovv, and in part vve prophecie.Ex parte enim cognoscimus, et ex parte prophetamus. 10But when that which is perfect is come, that which is in part shall be done away.Venuto poi che sia quello, che è perfetto, sarà rimosso quello, che è imperfetto.But vvhen that shal come that is perfect, that shal be made voide that is in part.Cum autem venerit quod perfectum est, evacuabitur quod ex parte est. 11When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child.Allorché io ero bambino, parlava da bambino, aveva gusti da bambino, pensava da bambino. Divenuto poi uomo, ho mandato via quelle cose, che erano da bambino.Vvhen I vvas a litle one, I spake as a litle one, I vnderstood as a litle one, I thought as a litle one. But vvhen I vvas made a man, I did avvay things that belōged to a litle one.Cum essem parvulus, loquebar ut parvulus, cogitabam ut parvulus. Quando autem factus sum vir, evacuavi quæ erant parvuli. 12We see now through a glass in a dark manner: but then face to face. Now I know in part: but then I shall know even as I am known.Veggiamo adesso a traverso di uno specchio, per enimma: allora poi faccia a faccia. Ora conosco in parte: allora poi conoscerò in quel modo stesso, ond'io son pur conosciuto.Vve see novv by a glasse in a darke sort: but then face to face. Novv I knovv in part: but then I shal knovv as also I am knovven.Videmus nunc per speculum in ænigmate: tunc autem facie ad faciem. Nunc cognosco ex parte: tunc autem cognoscam sicut et cognitus sum. 13And now there remain faith, hope, and charity, these three: but the greatest of these is charity.Ora poi resta la fede, la speranza, la carità, queste tre cose: la più grande però di queste è la carità.And novv there remaine, faith, hope, charitie, these three but the greater of these is charitie.Nunc autem manent fides, spes, caritas, tria hæc: major autem horum est caritas.
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Witham
A tinkling cymbal. Which may give notice, and be beneficial to others, but not to itself. (Witham)
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De fid. ad Pet. ch. XXXIX
These prove that faith without good works, and especially charity for God and our neighbour, cannot avail to eternal life; faith and charity are both essentially necessary. Hence St. Augustine declares, that where there is not true faith, there cannot be justice; because the just man liveth by faith: and where charity is not, there can be no justice, which if they had, they would never tear in pieces the body of Christ, which is the Church. (De fid. ad Pet. ch. XXXIX.)
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Witham
Charity....dealeth not perversely.[Ver. 4. Non agit perperam, ou perpereuetai. St. Chrysostom says, toutesti ou propeteuetai, non est praeceps, aut temeraria.] The Greek word here seems taken from the Latin. St. Chrysostom expounds it, is not rash, but acteth prudently and considerately. Others, it is not light or inconstant. Others, it braggeth, or vaunteth not, as in the Protestant translation. (Witham)
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Witham
Is not ambitious;[Ver. 5. Non est ambitiosa. Some Greek copies, philotimei. In the ordinary Greek, and in St. Chrysostom, ouk achemonei. It is not ashamed to undergo any disgrace for God, or our neighbour's sake.] which is also the sense of some Greek copies, but in others, and in St. Chrysostom, it signifies, it is not ashamed of any one. (Witham)
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Prophecies and tongues last no longer than this life.
Knowledge shall be destroyed, that is, that imperfect knowledge we have in this world. For now we know only in part, we only see, as it were, through a glass, and imperfectly.
Witham
Faith, which is of things that appear not, and hope, which is of things that we enjoy not, will cease in heaven, but charity, the greater, or greatest even of these three, will remain, and be increased in heaven. (Witham)
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St. Augustine proves from this text, that the saints in heaven have a more perfect knowledge of what passes here below, than when they sojourned on earth. (De Civit. Dei. lib. xxii. 1 Corinthians 29.)
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Calmet
When I was a child. I, like you, formerly judged of the goodness and excellency of these spiritual gifts by the advantages the procured; but after the Almighty had bestowed upon me his particular light, my opinion was far otherwise. Prophecy, and the gifts of languages are certainly very estimable gifts, yet charity is much more excellent. (Calmet)
It is by charity we approach near to God, that we become his true image. Can we, then, wonder at the magnificent praises, glorious prerogatives, and surprising effects St. Paul gives to this all necessary virtue?
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1. Not Charitie.] Charitie. Vvithout Charitie, both tovvard euery particular person, and specially tovvard the common body of the Church, none of al the giftes and graces of God he profitable.
1. Deliuer my body.] Beleeue (saith S. Augustine) assuredly and hold for certaine, that no Heretike and Schismatike that vniteth not him self to the Catholike Church againe, False Mattyrs. hovv great almes so euer he giue, yea or shede his bloud for Christes name, can possibly be saued. For, many Heretikes by the cloke of Christes cause, deceiuing the simple, suffer much. But vvhere true faith is not, there is no iustice, because the iust liueth by faith. So it is also of Schismatikes, because vvhere charitie is not, iustice can there be none: vvhich if they had, they vvould neuer plucke in peetes the body of Christ vvhich is the Church. Aug. seu Pulg. de sid. ad Pet. c. 39. So saith S. Augustine in diuers places, not onely of Heretikes that died directly for defense of their heresie, as the Anabaptistes and Caluinists novv a daies do (for that is more damnable:) but of some Heretikes and Schismatikes that may die among the Heathen or Turkes for defense of truth or some Article of Christes religion. Aug. de verb. D•. ser. 50. c. 2. & in Ps. 34 conc. 2 prope finem. Cypr. de vnit. Ec. nu. •.
In the liturgy The Epistle vpon the Sunday of Quinquagesme, called Shrouesunday.
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This proueth that faith is nothing vvorth to saluatiō without vvorkes, and that there may be true faith vvithout Charitie.
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By this text S. Augustine li. •2. Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here, then they had vvhen they liued here.
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13. These three.] The 3 vertues theological. Charitie is lost by mort⸢a⸣l sinne, not faith. These are the three vertues Theological, eche one by nature and definition distinct from an other. and faith is by nature the first, and may be and often is before, and vvithout Charitie: and truely remaineth in diuers after they haue by deadly sinne lost Charitie. Bevvare therfore of the Heretikes opinion, which is that by euery mortal sinne faith is lost no lesse then charitie.
Charitie is of al the three the greatest. Hovv then doth onely saith, being inferior to it, saue & iustifie, and not Charitie?
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.12
… the sound is the whole prophetic order.” To this we may reply by reminding him of the text, “If the trumpet give an uncertain sound, who shall prepare himself for the battle,” and that which says that though a man have knowledge of mysteries, or have prophecy but wants love, he is a sounding or a tinkling cymbal.
St Basil the Great † AD 379 The Letters 204.1
… And though I have the gift of prophecy and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor and though I give my body to be burnt and have not charity, it profiteth me nothing.”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
Chap. xiii. ver. 1 . “If I speak with the tongues of men,—”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… He saith therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he saith, “Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.18
… and though he have the gift of prophecy, and know all mysteries and all knowledge, and though he have all faith, so that he can remove mountains, he is nothing; and though he bestow all his goods to feed the poor, and though he give his body to be burned, it profiteth him nothing.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.9
… "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.16
… for lack of this, "though they speak with the tongues of men and of angels, though they understand all mysteries and all knowledge, and though they have the gift of prophecy, and all faith, so that they could remove mountains, and though they bestow all their goods to feed the poor, and though they give their bodies to be burned, it profiteth them nothing."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.79
… charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own.’ But you seek what belongs to other men. ‘Is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, endureth all things. Charity never faileth.’
St Augustine of Hippo † AD 430 The Correction of the Donatists 10
… in regard to this great blessing, without which we have the apostle’s testimony that neither the tongues of men or of angels, nor the understanding of all mysteries, nor the gift of prophecy, nor faith so great as to be able to remove mountains, nor the bestowal of all one’s goods to feed the poor, nor giving one’s body to be burned, can profit anything;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.21
… and whosoever violateth charity, how great gifts soever he have, he is nothing. “If he speak with the tongues of men and of angels; if he knew all mysteries, if he have all faith, so as to remove mountains, if he distribute all his goods to the poor, if he give his body to be burned, and have not charity; it is nothing; it profiteth him nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.6
… these very often love one another; but in these there is no “charity out of a pure heart, and of a good conscience, and of faith unfeigned. The wedding garment” is such charity as this. “Though I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, and a tinkling cymbal.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.5
… This we say as searching out what it is; we hazard no precipitate judgment. I will tell you why charity seems to be signified by the oil. The Apostle says, “I show unto you a way above the rest.” Though I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.7
… though I distribute all my goods to the poor, and give my body to be burned.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.10
… And if I know all mysteries, and all knowledge, and if I have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I distribute all my substance, and if I give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.2
… “If,” saith he, “I speak with the tongues of men, and angels, but have not charity, I am become as sounding brass, or a tinkling cymbal. If I should know all mysteries, and have all prophecy, and all faith, so that I could remove mountains, but have not charity, I am nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.9
… It is “brass,” it is “a tinkling cymbal,” if thou take charity away. Hear other gifts; “If I should know all mysteries.” What more excellent? what more magnificent? Hear yet another; “if I should have all prophecy, and all faith, so that I could remove mountains, but have not charity, I am nothing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.4
… If thou shouldest know all mysteries, and have all knowledge, and all prophecy, and all faith so that thou couldest remove mountains, but not have charity,” these things could not profit thee. “If thou shouldest distribute all thy goods to the poor, and deliver up thy body to be burned, but not have charity, thou wouldest be nothing.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.3
… And though I should distribute all my goods to the poor, and though I should give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 9.8
… And though I know all mysteries and all knowledge, and have prophecy and all faith, so that I could remove mountains, and have not charity, I am nothing. And though I distribute all my goods to the poor, and give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 13.15
… What do they? Many among them are eloquent; great tongues, streams of tongues. Do they speak like angels? Let them hear the friend of the Bridegroom, jealous for the Bridegroom, not for himself: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 65.3
… but also languages, sacraments, prophecy, knowledge, faith, the bestowing of their goods upon the poor, and the giving of their body to the flames: but because destitute of charity, they only tinkle like cymbals; they are nothing, and by nothing are they profited.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 76.2
… and though they had the gift of prophecy, and knew all mysteries and all knowledge, and had all faith so that they could remove mountains, they are nothing; and though they distributed all their substance, and gave their body to be burnt, it profiteth them nothing.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.18
… one thing, he hath said, if it shall have been wanting, in vain are those things. “If with the tongues of men and of angels I shall speak,” he saith, “if I have all prophecy, and all faith, and all knowledge; if mountains I shall remove, if I shall bestow all my goods upon the poor, if I shall deliver my body even so that it be burned.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… not with a multitude of fine words, well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are “like a sounding pipe, or a tinkling cymbal;”
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St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 2
… If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. “Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.12.2
… And Paul in like manner declares, “Love is the fulfilling of the law:” and [he declares] that when all other things have been destroyed, there shall remain “faith, hope, and love; but the greatest of all is love;” and that apart from the love of God, neither knowledge avails anything,
Origen † AD 254 Origen's Commentary on Matthew 13.5
… Under the inspiration of this Paul also said, “If I have all faith so as to remove mountains;”
Origen † AD 254 Origen's Commentary on Matthew 13.7
… then will such an one say to this mountain—I mean, the dumb and deaf spirit in him who is called lunatic,—“Remove hence,” clearly, from the man who is suffering, perhaps to the abyss, and it shall remove. And the Apostle, taking, I think. his starting-point from this place, says with apostolical authority, “If I have all faith so as to remove mountains,”
St Cyprian of Carthage † AD 258 On the Unity of the Church 14
… Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.4
… Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.4
… Such is charity, having no part void or unfruitful. For “though I sell all my goods and give to the poor, and though I yield up my body to the fire, and though I have so great faith that I can remove mountains, and have not charity, I am nothing.”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
Ver. 2 . “And if I have the gift of prophecy.”
St Augustine of Hippo † AD 430 The Confessions 13.18
… to another prophecy; to another the discerning of spirits; to another divers kinds of tongues. And all these as stars. For all these worketh the one and self-same Spirit, dividing to every man his own as He willeth; and making stars appear manifestly, to profit withal. But the word of knowledge, wherein are contained all sacraments,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.8
… but they injure them more seriously with the wound of schism. For idolaters among the people of the Lord were smitten with the sword; but schismatics were swallowed up by the earth opening her mouth. And the apostle says, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.53
… although it would be of no profit to them for the salvation of their souls if they were without charity, by which they might be grafted into the Catholic Church. For "though I have faith," says the apostle, "so that I could remove mountains, but have not charity, I am nothing."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.55
126. Augustin answered: We acknowledge the word of the Lord. Hence also the apostle says, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.23
… “Though,” he saith, “I should give my body to be burnt;” and that, too, for the name of Christ; but since there are many who do this boastfully, not with charity, therefore, “Though I should give my body to be burnt, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.6
… If however he have it not, he has indeed the soldier’s mark upon him, but he roams as a deserter. Let him have charity; otherwise let him not say that he is born of God. But he says, I have the Sacrament. Hear the Apostle: “If I know all mysteries, and have all faith, so that I can remove mountains, and have not charity, I am nothing.”
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St Ignatius of Antioch † AD 108 The Martyrdom of Ignatius 4
And these things he thus spake, and thus testified, extending his love to Christ so far as one who was about to
Tertullian † AD 220 Against Praxeas 1
… on which occasion, even “if he had given his body to be burned, it would have profited him nothing,” not having the love of God,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.21
… Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, “Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profited.”
St John Chrysostom † AD 407 Homilies on First Corinthians 25
… but though thou shouldest exercise the highest perfection of the work and neglect others who are perishing, thou wilt gain no confidence towards God. Whence is this evident? From what the blessed Paul declared. “For if I bestow my goods to feed the poor, and give my body to be burned, and have not love, it profiteth me nothing,” (
St John Chrysostom † AD 407 Homilies on First Corinthians 32
[8.] Ver. 3 . “And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 37
… And if he who loveth those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he saith, “Though I give my body to be burned, and have not charity, it profiteth me nothing” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. “Though I give my goods to feed the poor,” he says, “and have not charity, I am nothing.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 83.3
… But if he be a deceiver, and is seeking “his own things, not the things which are Jesus Christ’s,” he has not charity; and without this, what does it profit him, “though he bestow all his goods to feed the poor, and though he give his body to be burned”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.40
… “For every branch in me,” saith the Lord, “that beareth fruit He purgeth, that it may bring forth more fruit.” And whence this care of him, if not because, continuing as a branch in the far-spreading vine, he did not forsake the root of unity? “For though he gave his body to be burned, if he had not charity, it would profit him nothing.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 173.5
… I have heard that you say that the Apostle Paul intimated the lawfulness of suicide, when he said, “Though I give my body to be burned,”
St Augustine of Hippo † AD 430 On Patience 23
… but we must account that it will perhaps be more tolerable for him in the judgment, than if by denying Christ he should avoid all those things: so that what the Apostle saith, “If I shall give my body to be burned, but have not charity, it profiteth me nothing,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.5
… For the precepts, supposing you really to fulfill them, would not profit you without true faith. Do you not know that the apostle says, "If I distribute all my goods to the poor, and give my body to be burned, and have not charity, it profiteth me nothing?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 2.5
… might be revealed to them, he immediately added, "Nevertheless, whereto we have already attained, let us walk by the same rule." And Cyprian, walking by this rule, by the most persistent tolerance, not simply by the shedding of his blood, but because it was shed in unity (for if he gave his body to be burned, and had not charity, it would profit him nothing
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.17
… for, by being put to death outside the Church, he is proved not to have had charity, of which the apostle says, "Though I give my body to be burned, and have not charity, it profiteth me nothing."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.100
… However, even if you had done this, you have yet yourself quoted the testimony of the apostle against yourself in this very epistle which you have written: "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.6
… Because then they may be done even from the love of glory, and so be vain, and not through the rich charity of a godly affection, he names them all also in express terms, and do thou give ear to them; “though I distribute all my goods for the use of the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.2
… for speaking of the praises of charity he saith, “If I distribute all my goods to the poor, and if I deliver up my body to be burned, but have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.9
… pride also confesses, suffers also martyrdom. The one hath charity, the other hath not charity. But let him that hath not charity hear from the apostle: “If I distribute all my goods to the poor, and if I give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.17
… Nay more; let me say it, in the Catholic Church itself, do you think there either are, or have been wanting persons such as would suffer for the sake of glory among men? Were there no such persons, the Apostle would not say, “Though I give my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.12
… for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, “Though I give my body to be burned, and have not charity, it profiteth me nothing,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.1
… But the choir signifies concord, which consists in charity: whoever therefore in imitation of our Lord’s Passion gives up his body to be burnt, if he have not charity, does not answer in the choir, and therefore it profiteth him nothing.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.20
… 159 ). He saith not, I have not denied Thy words or testimonies, as the Martyrs were urged to do, and, when they refused, suffered intolerable torments: but he said this wherein is the fruit of all sufferings; for, “if I give up my body to be burned, and have not charity, it profiteth me nothing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… 167 ). The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profiteth nothing, even to be burnt with flames without charity,
John Cassian † AD 435 The Conferences of John Cassian 1.6
… and this the blessed Apostle foresaw in spirit, and “though,” says he, “I give all my goods to feed the poor, and give my body to be burned, but have not charity, it profiteth me nothing.”
John Cassian † AD 435 The Conferences of John Cassian 3.7
… For of that mere bodily renunciation of which we have spoken the apostle declares as follows: “Though I bestow all my goods to feed the poor, and give my body to be burned, but have not charity, it profiteth me nothing.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
… he is not a confessor of Christ, but in the name only of Christ; since also the apostle goes on to say, “And if I shall give up my body so that I may be burnt up with fire, but have not love, I profit nothing.”
13:4
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 49
Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love beareth all things, is long-suffering in all things.
St Cyprian of Carthage † AD 258 On the Advantage of Patience 15
… The apostle, finally, when he would speak of charity, joined to it endurance and patience. “Charity,” he says, “is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things.”
St Cyprian of Carthage † AD 258 On Jealousy and Envy 13
… “Charity is magnanimous, charity is kind, charity envieth not;”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 10
… For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
… He, I say, the good and holy Lord, Who would rather keep some of His own prerogative secret, than lay aside aught of His love. “For charity suffereth long, and is kind; charity envieth not, and seeketh not her own.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
… and here, being asked the first commandment, He rehearses the second also, which is not much inferior to that (for though second, it is like that), intimating to them, whence the question had arisen, that it was from hatred. “For charity envieth not.”
St Jerome † AD 420 The Letters of St. Jerome 60.19
… Our only gain is that we are thus knit together in the love of Christ. “Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth.”
St Jerome † AD 420 The Letters of St. Jerome 82.11
… If he will shew himself such, I am ready freely to yield and to hold out my arms; he will find me a friend and a kinsman, and will perceive that in Christ I am submissive to him as to all the saints. “Charity,” writes the apostle, “suffereth long and is kind; charity envieth not;…is not puffed up…beareth all things, believeth all things.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.39
… Let knowledge therefore be used as a kind of scaffolding by which may be erected the building of charity, which shall endure for ever when knowledge faileth.
St Augustine of Hippo † AD 430 On the Holy Trinity 8.7
… but He says, “Learn of me; for I am meek and lowly in heart.” For humility, which is most solid, is more powerful and safer than pride, that is most inflated. And so He goes on to say, “And ye shall find rest unto your souls,” for “Love is not puffed up;”
St Augustine of Hippo † AD 430 Of Holy Virginity 31
… By which two evils, that is, pride and envying, is the devil (a devil). Therefore it is against pride, the mother of envying, that the whole Christian discipline chiefly wars. For this teaches humility, whereby both to gain and to keep charity; of which after that it had been said, “Charity envieth not;”
St Augustine of Hippo † AD 430 Of Holy Virginity 38
… unto Him, Who is fair of beauty above the sons of men, and despised by the sons of men on behalf of the sons of men: unto Him, Who, ruling the immortal angels, disdained not to do service unto mortals. Him, at any rate, not unrighteousness, but charity, made humble; “Charity, which rivalleth not, is not puffed up, seeketh not her own;”
St Augustine of Hippo † AD 430 On Patience 14
… Which love (of charity) the Apostle praising and setting off, among its other good qualities, saith, that it “beareth all things.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.12
… What means this elation, however, but a being puffed up? And of love it has been indeed most truly said, “Love vaunteth not itself, is not puffed up.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 40
… for whenever a man has the gift of knowledge, love is necessary by the side of it, that he be not puffed up. For “love envieth not, vaunteth not itself, is not puffed up.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.8
… He must needs be envious. And mayhap one who is envious, loves, and we are mistaken? God forbid that any one should be so mistaken, as to say that an envious man hath charity. And so what saith the Apostle? “Charity envieth not.” Why doth it not envy? “It is not puffed up;”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.8
… because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. Thou hast it openly, when charity was praised, “Charity envieth not.”
John Cassian † AD 435 The Conferences of John Cassian 3.7
… good or evil in itself but indifferent, I took no care to cast out in like manner the injurious powers of a bad heart, or to attain to that love of the Lord which is patient, which is “kind, which envieth not, is not puffed up, is not soon angry, dealeth not perversely, seeketh not her own, thinketh no evil,” which “beareth all things, endureth all things,”
John Cassian † AD 435 The Conferences of John Cassian 11.10
… “Bear one another’s burdens and so fulfil the law of Christ,” and who has not that virtue of love, which “is not grieved, is not puffed up, thinketh no evil,” which “endureth all things, beareth all things.”
Pope St Leo I the Great † AD 461 Letters 106
… For love “is patient and kind, and envies not, acts not iniquitously, is not puffed up, is not ambitious, seeks not its own
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.9
… For the very virtue of charity, which is the mother and guardian of all virtues, is lost through the vice of impatience. For it is written, Charity is patient (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… What! Has it escaped your memory how the Truth says, Whoso shall offend one of these little ones which believe in me, it were better for him that a mill stone were hanged about his neck, and that he were drowned in the depth of the sea ( Ib. v. 6 )? But it is written, Charity seeketh not her own (
13:5
Origen † AD 254 Origen's Commentary on Matthew 12.41
… and Peter, as one loving the contemplative life, and having preferred that which was delightsome in it to the life among the crowd with its turmoil, said, with the design of benefiting those who desired it, “It is good for us to be here.” But since “love seeketh not its own,”
St Basil the Great † AD 379 De Spiritu Sancto 30
79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which “seeketh not her own,”
St Basil the Great † AD 379 The Letters 130
… For, be sure, my very dear and honourable friend, that I have never at any time been so grieved as I am now, on hearing of this confusion of the laws of the Church. Pray only that the Lord grant me to take no step in anger, but to maintain charity, which behaveth itself not unseemly and is not puffed up.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… What would ye more? Signs? But they come to an end ( ἀλλὰ καταργεἵται ). Thou hast “faith, hope, charity,” the abiding things: these seek thou, these are greater than signs. Nothing is equal to charity. For “greater than all,” saith he, “is charity.” (cf.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 57
… and thou oughtest to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul biddeth us be “without offense, both to Jews and Greeks, and to the Church of God.” ( 1 Cor. x. 32 .) (I think no evil of the virgin, for I love virginity, and “love thinketh no evil” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
… For as on the highway, if any man find the beginning, he is guided by it, and has no need of one to take him by the hand; so is it also in regard to Love: only lay hold on the beginning, and at once thou art guided and directed by it. “Love worketh no ill to his neighbor” ( Rom. xiii. 10 ); “thinketh no evil.” (
St Jerome † AD 420 The Letters of St. Jerome 47.1
… For what am I or what is my significance that I should have the voice of learning raised to bear witness of me, or that the palm of eloquence should be laid at my feet by one whose style is so charming that it has almost deterred me from writing a letter at all? I must, however, make the attempt in order that charity which seeks not her own
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.29
… the true Passover is celebrated; and after 50 days is given the Holy Spirit, who is the finger of God, and whose fruit is love, and who is therefore opposed to men who seek their own, and consequently bear a grievous yoke and heavy burden, and find no rest for their souls; for love “seeketh not her own.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.12
… For the love concerning which it is written, “Charity seeketh not her own,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 228.9
… You see, also, how much harm is done by their absence, when “they seek their own, not the things that are Jesus Christ’s,” and are destitute of that charity of which it is said, “it seeketh not her own,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.10
… Yet many, though they have lost all feelings of charity, yet do not secede from considerations of worldly profit; and as they seek their own, not the things which are Jesus Christ’s, what they are unwilling to secede from is not the unity of Christ, but their own temporal advantage. Whence it is said in praise of charity, that she "seeketh not her own."
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 12
… And if this were true, it could not be said in praise of love that “it thinketh no evil!”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.22
… for God is love.” It is on the principle of this love that one can best understand the passage, “Whosoever is born of God doth not commit sin;” as well as the sentence, “And he cannot sin.” Because the love according to which we are born of God “doth not behave itself unseemly,” and “thinketh no evil.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.34
… from Me, that thou wouldest have something more.” Because the sinner then has in his transgression, that is, in his sin, regard to himself alone—in that he wishes to gratify himself by some private good of his own (whence they are blamed “who seek their own, not the things which are Jesus Christ’s;” and charity is commended, “which seeketh not her own”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.6
… that thou mayest possess what is meant by the white raiment of the Lord, through the brightness and the beauty of an upright labouring in charity. For when the Apostle was being read we heard in praise of charity, “She seeketh not her own.
John Cassian † AD 435 The Conferences of John Cassian 16.22
… But these, even if they could in some way keep calm and quiet themselves, would yet not bear any fruits of righteousness, while they claim the glory of patience on their part by their neighbour’s loss, and are thus altogether removed from that Apostolic love which “Seeketh not her own,”
13:6
St Basil the Great † AD 379 The Letters 22.3
3. The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults;
St Gregory of Nyssa † AD 395 On the Holy Spirit 1
… Because He could not, or because He would not, work? Did He abstain willingly, or because some strong necessity drove Him away? Now, if He deliberately embraced this inactivity, He must reject working in any other possible way either; and He Who affirmed that “He worketh all things in all, as He wills
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Ver. 6 . “Rejoiceth not in unrighteousness:” i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, “rejoiceth with the truth.” “She feels pleasure,” saith he, “with them that are well spoken of,” as Paul saith, “Rejoice with them that rejoice, and weep with them that weep.” ( Rom. xii. 15 .)
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.82
… and yet you see that in those there is no charity, and there was with them the preaching of Christ, of which the apostle says here that he rejoices. For it is not that he re joices in what is evil in them, but in what is good in the name of Jesus Christ. In him assuredly there was the charity which "rejoiceth not in iniquity, but rejoiceth in the truth."
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… but he properly says it, who gives expression to his will and mind by the sound of his voice: just as, a little before, what is called “joy” among the fruits of the Spirit is called so in a strict and proper sense, not in the way in which the same apostle elsewhere uses the expression, “Rejoiceth not in iniquity:”
13:7
Origen † AD 254 Origen's Commentary on Matthew 12.23
… when David says, “Great peace have they that love Thy law, and there is no stumbling-block to them.” For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for “love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,”
St Basil the Great † AD 379 The Letters 65
… I have been the first to betake myself to writing, because I know that “charity beareth all things…endureth all things…seeketh not her own” and so “never faileth.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.24
24. Yea, would that what we hope for might be, according to the great kindness of our bountiful God, Who asks for little and bestows great things, both in the present and in the future, upon those who truly love Him; bearing all things, enduring all things
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… Is He on this account to be dishonoured, tell me, that for you He was humble? Is He therefore a Creature, because He careth for the creature? Is He therefore subject to time, because He watches over those who are subject to time? Nay, He beareth all things, He endureth all things.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… yet none has ever doubted that it is in love that our best defence lies. As the Apostle says: “It beareth all things, believeth all things, hopeth all things, endureth all things; love never faileth.”
St Jerome † AD 420 The Letters of St. Jerome 7.4
You know yourselves how slippery is the path of youth—a path on which I have myself fallen, and which you are now traversing not without fear. She, as she enters upon it, must have the advice and the encouragement of all, she must be aided by frequent letters from you, my reverend brothers. And—for “charity endureth all things,”
St Jerome † AD 420 The Letters of St. Jerome 17.1
1. I had made up my mind to use the words of the psalmist: “While the wicked was before me I was dumb with silence; I was humbled, and I held my peace even from good” and “I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not.” But charity overcomes all things,
St Augustine of Hippo † AD 430 The Confessions 10.3
… But if they hear from Thee aught concerning themselves, they will not be able to say, “The Lord lieth.” For what is it to hear from Thee of themselves, but to know themselves? And who is he that knoweth himself and saith, “It is false,” unless he himself lieth? But because “charity believeth all things”
St Augustine of Hippo † AD 430 On Patience 22
… in whatever way it endure what bitterness and hardships soever, it is the love of God which “endureth all things,”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 55
… our next inquiry, which we must conduct with care, is, What faith it is which the apostle commends with so much earnestness? For indiscriminate faith is not good. Accordingly we find this caution: “Brethren, believe not every spirit, but try the spirits whether they are of God.” Nor must the clause in commendation of love, that it “believeth all things,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 94.2
… and with Him inwardly bearing witness with them of Christ, they also should bear witness, and feel it to be no cause of stumbling when their Jewish enemies put them out of the synagogues, and slew them, with the thought that they were doing God service; because the charity beareth all things,
John Cassian † AD 435 The Conferences of John Cassian 7.5
… For it “endureth all things, suffereth all things, beareth all things.”
John Cassian † AD 435 The Conferences of John Cassian 16.27
… but be ye enlarged in your hearts, receiving the adverse waves of anger in the wide gulf of that love which “suffereth all things, beareth all things;”
13:8
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 37
… “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall be destroyed: for we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away.”
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
… for this arises only when the thing missed is not found. For this teaching we have the authority of God’s own Apostle, who announces a subduing
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
Wherefore Paul also said, “Charity never faileth.”
St Jerome † AD 420 Against Jovinianus 2.10
… Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all gifts of healings? do all speak with tongues? do all interpret? But desire earnestly the greater gifts. And a still more excellent way shew I unto you.” And after discoursing more in detail of the graces of charity, he added:
St Augustine of Hippo † AD 430 On Christian Doctrine 1.39
… Accordingly, many live without copies of the Scriptures, even in solitude, on the strength of these three graces. So that in their case, I think, the saying is already fulfilled: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”
St Augustine of Hippo † AD 430 On the Good of Marriage 8
… but that health and immortality are two goods, whereof the second is better. Also knowledge and vanity are not two evils, whereof vanity is the worse: but knowledge and charity are two goods, whereof charity is the better. For “knowledge shall be destroyed,”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 41
… Then shall come to pass what the apostle describes: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.5
… For oil swims above all liquids. Pour in water, and pour in oil upon it, the oil will swim above. Pour in oil, pour in water upon it, the oil will swim above. If you keep the usual order, it will be uppermost; if you change the order, it will be uppermost. “Charity never falleth.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.1
… dwell in God, and let God dwell in thee. God dwelleth in thee, that He may hold thee: thou dwellest in God, that thou mayest not fall; for thus saith the apostle of this same charity, “Charity never falleth.”
John Cassian † AD 435 The Conferences of John Cassian 1.11
… but love will never be destroyed. For not only does it work usefully in us in this world; but also in that to come, when the burden of bodily needs is cast off, it will continue in far greater vigour and excellence, and will never be weakened by any defect, but by means of its perpetual incorruption will cling to God more intently and earnestly.
John Cassian † AD 435 The Conferences of John Cassian 11.6
… or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: “The fear of the Lord hateth evil.” Hope also shuts out the assaults of all faults: for “all who hope in Him shall not fail.” Love also fears no destruction from sins, for “love never faileth;”
13:9
St Irenaeus of Lyons † AD 202 Against Heresies 2.28.7
… For although the Spirit of the Saviour that is in Him “searcheth all things, even the deep things of God,” yet as to us “there are diversities of gifts, differences of administrations, and diversities of operations;” and we, while upon the earth, as Paul also declares, “know in part, and prophesy in part.”
St Irenaeus of Lyons † AD 202 Against Heresies 2.28.9
9. But if any lover of strife contradict what I have said, and also what the apostle affirms, that “we know in part, and prophesy in part,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.9.2
… as also the Lord said to His disciples: “Ye shall see greater things than these.” And Paul declares: “Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.7
… For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit’s instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. “For now,” he says, “we know in part, and we prophesy in part, but then face to face.”
Origen † AD 254 Origen's Commentary on Matthew 10.9
… as there is need of the knowledge which is in part, which will be done away when that which is perfect comes.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 13
… I, in sooth, am the Paraclete, whose mission was announced of old time by Jesus, and who was to come to “convince the world of sin and unrighteousness.” And even as Paul, who was sent before me, said of himself, that “he knew in part, and prophesied in part,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 36
… Now, since you have alleged that the Paraclete was in Paul, and that He attested all things in him, how is it that Paul himself said, “We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… to the end that, as he surpassed the conversation of men, he should be exalted above men. And when he descended, he preached to every man; ‘We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known
St Basil the Great † AD 379 The Letters 235.3
3. Let them tell me in what sense Paul says, “Now we know in part”;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… But since it was ineffable, we too will honour it by silence. Thus much we will hear Paul say about it, that we know in part and we prophesy in part.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
237. Paul also speaks of inferior beings: “We know in part and we prophesy in part.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, “We know in part, and we prophesy in part.”
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it. And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden. ( ἀπόῤῥητον ) For not even unto us, the faithful, hath been committed entire certainty and exactness. Wherefore Paul also said, (
St John Chrysostom † AD 407 Homilies on First Corinthians 34
Ver. 9. 10 . “We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”
St John Chrysostom † AD 407 Homilies on Ephesians 11
… for that this is what he calls “a perfect man,” is plain. And yet he elsewhere calls us “babes” ( 1 Cor. xiii. 11 .), even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, “We know in part” (
St Jerome † AD 420 The Letters of St. Jerome 41.4
… and that thus the mutilated and emasculate Montanus possessed a fulness of knowledge such as was never claimed by Paul; for he was content to say, “We know in part, and we prophesy in part,” and again, “Now we see through a glass darkly.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 9
… David was certainly in doubt even as regards the appearance of the heavens: “I shall see,” he says, “the heavens, the works of Thy fingers.” I shall see, not I see. I shall see when with unveiled face I shall behold the glory of the Lord: but
St Jerome † AD 420 Against the Pelagians 1.15
… “That which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth”; because, that is, the righteousness of the law, in comparison of the grace of the Gospel, does not seem to be righteousness at all. “For if,” he says, that which passeth away was with glory, much more that which remaineth is in glory.
St Jerome † AD 420 Against the Pelagians 3.6
… so that he who was at first all sternness and ferocity is dissolved into feminine softness. For the objection you now raise with an air of novelty—“Blessed are the pure in heart,” “Blessed are the undefiled in the way,” and “Be without spot,” and so forth—is refuted when the Apostle replies,
St Augustine of Hippo † AD 430 City of God 19.18
… Regarding matters which it apprehends by the mind and reason it has most absolute certainty, although its knowledge is limited because of the corruptible body pressing down the mind, for, as the apostle says, “We know in part.”
St Augustine of Hippo † AD 430 City of God 21.9
… For “now we know in part, until that which is perfect is come;”
St Augustine of Hippo † AD 430 City of God 22.29
… For we must remember how great a man he was who said, “We know in part, and we prophesy in part, until that which is perfect is come;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 15.6
… If they are figures, away with the impostor who seduces thee with the promise of naked truth, and then mocks thee with idle tales. His ministers and his wretched deluded followers are wont to bait their hook with that saying of the apostle, "Now we see through a glass in a figure, but then face to face."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.17
… The same meaning they forced from the words of Paul: "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away;"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 96.4
… whereof it is said by the same apostle, “But then face to face;” and, “Now I know in part, but then shall I know even as also I am known;”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 109
… For, though I have spent much time in teaching, I still need one to teach me. “We know,” says the divine Apostle “in part,”
13:10
Origen † AD 254 Origen Against Celsus 6.20
… in the contemplation of the invisible things of God, which are no longer understood by us through the things which He hath made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, “then face to face;” and in these, “When that which is perfect is come, then that which is in part will be done away.”
Origen † AD 254 Origen's Commentary on Matthew 12.6
… But it is not difficult, I think, to say to this, that in relation to that which is perfect, on the coming of which “that which is in part shall be done away,”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.2
… and we hasten on to the truth, proclaiming its glorious images. For now we know “in part,” and as it were “through a glass,” since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when “that which is in part shall be done away.”
St Basil the Great † AD 379 The Letters 233
… But if it has yielded to the aid of the Spirit, it will have understanding of the truth, and will know God. But it will know Him, as the Apostle says, in part; and in the life to come more perfectly. For “when that which is perfect is come, then that which is in part shall be done away.”
St Basil the Great † AD 379 The Letters 235.3
3. Let them tell me in what sense Paul says, “Now we know in part”; do we know His essence in part, as knowing parts of His essence? No. This is absurd; for God is without parts. But do we know the whole essence? How then “When that which is perfect is come, then that which is in part shall be done away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
… since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. “For when,” saith He, “that which is perfect is come, then that which is in part shall be done away:”
St Augustine of Hippo † AD 430 City of God 11.31
… In it is the rest of God, the rest His people find in Him. For rest is in the whole, i.e ., in perfect completeness, while in the part there is labor. And thus we labor as long as we know in part; “but when that which is perfect is come, then that which is in part shall be done away.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 41
… “When that, however, which is perfect is come, then that which is in part shall be done away,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 19
… Let us therefore, as many as be perfect, be thus minded.” In other words, let us, as many as are running perfectly, be thus resolved, that, being not yet perfected, we pursue our course to perfection along the way by which we have thus far run perfectly, in order that “when that which is perfect is come, then that which is in part may be done away;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.31
… For thus he has it: ‘Not that I have already received, or am already perfect;’ and yet after a little he says, ‘As many of us, therefore, as are perfect.’ Unless, perchance, there is one perfection in this world, another after this is completed, of which he says to the Corinthians, ‘When that which is perfect is come;’
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.1
… “Now I know in part, but then shall I know, even as also I am known; and now through a glass in a riddle, but then face to face.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… They were used by the holy men who earnestly endeavoured to clear up the mystery, and who asked pardon from those who heard them, with a reasonable excuse for their failure, by saying ‘as far as our comprehension has reached.’ But if those who allege that what was ‘ known in part ’ has been ‘ done away
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.23
These are the things which the spiritual law of Christ enjoins on us and those who observe that become superior to the law of Moses. For when that which is perfect is come, then that which is in part shall be done away
13:11
Tertullian † AD 220 On Modesty 1
… No one blushes at his own improvement. Even in Christ, knowledge had its stages of growth; through which stages the apostle, too, passed. “When I was a child,” he says, “as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child’s I abandoned:”
Origen † AD 254 Origen's Commentary on Matthew 11.2
… for those who ate had reached the stage of sensible things, since also they were nourished by Him who looked up to heaven and blessed and brake them, and were not boys nor women, but men. For there are, I think, even in sensible foods differences, so that some of them belong to those who “have put away childish things,”
Origen † AD 254 Origen's Commentary on Matthew 11.3
… with me allegorically the children in accordance with the passage, “I could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ;” and the women in accordance with the saying, “I wish to present you all as a pure virgin to Christ;” and the men according to the saying, “When I am become a man I have put away childish things.”
Origen † AD 254 Origen's Commentary on Matthew 13.26
… unto a full-grown man, unto the measure of the stature of the fulness of Christ;” for we must think that he attains unto a man, and that full-grown, according to the inner man, who has gone through the things of the child, and has reached the stage of the man, and has put away the things of the child, and generally, has perfected the things of the man.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 48
… but each of these two parties received from Him the answer that was properly called forth by their several utterances, as the discourse will demonstrate in what follows. When one is a child, he thinks as a child, he speaks as a child; but when he becomes a mature man, those things are to be done away which are proper for a child:
St Gregory of Nyssa † AD 395 On the Making of Man 30.31
31. Some such doctrine as this the great apostle also teaches us in his Epistle to the Corinthians, when he says, “When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things
St John Chrysostom † AD 407 Homilies on First Corinthians 34
Ver. 11 . “When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things.”
St John Chrysostom † AD 407 Homilies on Ephesians 11
… all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work. Now when we shall all believe alike then shall there be unity; for that this is what he calls “a perfect man,” is plain. And yet he elsewhere calls us “babes” (
St John Chrysostom † AD 407 Homilies on Ephesians 17
… Hearken to what the Prophet saith, “Serve the Lord in fear, and rejoice with trembling.” ( Ps. ii. 11 .) Jesting renders the soul soft and indolent. It excites the soul unduly, and often it teems with acts of violence, and creates wars. But what more? In fine, hast thou not come to be among men? then “put away childish things.” (
St Augustine of Hippo † AD 430 The Confessions 5.10
… Such a nature, then, I thought could not be born of the Virgin Mary without being mingled with the flesh; and how that which I had thus figured to myself could be mingled without being contaminated, I saw not. I was afraid, therefore, to believe Him to be born in the flesh, lest I should be compelled to believe Him contaminated by the flesh.
St Augustine of Hippo † AD 430 City of God 22.29
… but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”
St Augustine of Hippo † AD 430 Of the Work of Monks 40
… For he saith, “When I was a child, I spake as a child, I understood as a child, I thought as a child; when I became a man, I put away childish things.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 11.1
… whereas the faith which knows no man after the flesh is new and permanent. So, he says elsewhere: "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 11.8
… As to the apostle in his childhood understanding as a child, this is said merely as an illustration.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 38
… The apostle applies some sort of illustration, derived from well-known things, to these indescribable things, comparing the period of childhood with the age of manhood. “When I was a child,” says he, “I used to speak as a child, to understand as a child, to think as a child; but when I became a man, I put aside childish things.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 41
… Then shall come to pass what the apostle describes: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away,” —even that imperfect knowledge of “the child”
13:12
Tertullian † AD 220 Against Praxeas 14
… not as with Moses, with whom I shall speak mouth to mouth, even apparently , that is to say, in truth, and not enigmatically, ” that is to say, in image; as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”
Tertullian † AD 220 Five Books in Reply to Marcion 4
Than fancied reason. Through a mirror —shade
Origen † AD 254 Origen Against Celsus 6.20
… as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He hath made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, “then face to face;”
Origen † AD 254 Origen Against Celsus 7.38
… that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, “we see in a glass obscurely, but then face to face.”
Origen † AD 254 Origen Against Celsus 7.50
… Observe also how well the different life of the soul here and hereafter has been recognised by him who says, “Now we see in a glass, obscurely, but then face to face;”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.27
… For what is said about knowledge, “Now I know in part,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.54
In the first Epistle of Paul to the Corinthians: “We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.7
… but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven “whose builder and maker is God” ) “face to face,” and not “darkly” and “in part.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.2
… Whence we, having received Christ, saying, “I am the truth,” know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know “in part,” and as it were “through a glass,”
St Basil the Great † AD 379 The Letters 8.7
… For even their knowledge, when compared with the knowledge which is face to face, is dense. Only the Father, He says, knows, since He is Himself the end and the ultimate blessedness, for when we no longer know God in mirrors and not immediately,
St Basil the Great † AD 379 The Letters 38.4
… Marvel not then at my speaking of the same thing as being both conjoined and parted, and thinking as it were darkly in a riddle, of a certain
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.55
55. He glories in his infirmities and distresses. He takes pleasure in the dying of Jesus, as if it were a kind of ornament. He is lofty in carnal things, he rejoices in things spiritual; he is not rude in knowledge, and claims to see in a mirror, darkly.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.4
… and recall its powers from sensible things, in order to hold pure communion with God, and be clearly illumined by the flashing rays of the Spirit, with no admixture or disturbance of the divine light by anything earthly or clouded, until we come to the source of the effulgence which we enjoy here, and regret and desire are alike stayed, when our mirrors
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… In my opinion it will be discovered when that within us which is godlike and divine, I mean our mind and reason, shall have mingled with its Like, and the image shall have ascended to the Archetype, of which it has now the desire. And this I think is the solution of that vexed problem as to “We shall know even as we are known.”
St Gregory of Nyssa † AD 395 Against Eunomius 2.1
… be convinced that God has truly been manifested in the flesh, and believe that to be the only true “mystery of godliness ,” which was delivered to us by the very Word and God, Who by Himself spake to His Apostles, and that we might receive the teaching concerning the transcendent nature of the Deity which is given to us, as it were, “through a glass darkly
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.16
62. Do not, therefore, understand, or speak, or think as a child; nor as a child claim those things now which belong to a future time. The crown belongs to the perfect. Wait till that which is perfect is come, when thou mayest know—not through a glass as in a riddle, but face to face
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.32
… For now we know in part, and understand in part, but then it will be possible for that which is perfect to be grasped, when not the shadow but the reality of the Divine Majesty and eternity shall begin to shine so as to be gazed upon by us with unveiled face.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.109
109. It was necessary, then, that spiritual things should be made known as in a mirror and in a riddle; “For now we see by means of a mirror, but then face to face.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… what would any one say when the actual reality of the things is presented, when the palace is thrown open and it is permitted to gaze upon the King Himself, no longer darkly, or by means of a mirror,
St John Chrysostom † AD 407 Homilies on First Corinthians 34
Ver. 12 . “For now we see in a mirror.” Further, because the glass sets before us the thing seen indefinitely, he added, “darkly ,” to show very strongly that the present knowledge is most partial.
St John Chrysostom † AD 407 Homilies on Second Corinthians 5
… calling the knowledge a very precious ointment. Moreover, he said not, ‘the knowledge;’ but “the savor of the knowledge;” for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, “For now we see in a mirror darkly.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 10
… Then that none might say on hearing that we are absent from the Lord, ‘Why speakest thou thus? Are we then estranged from Him whilst we are here?’ he in anticipation corrected such a thought, saying, “For we walk by faith, not by sight.” Even here indeed we know Him, but not so clearly. As he says also elsewhere, (
St John Chrysostom † AD 407 Homilies on Philippians 3
… the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance,
St John Chrysostom † AD 407 Homilies on Titus 1
… Whence Christ Himself said, “Ye have not chosen Me, but I have chosen you.” ( John xv. 16 .) And elsewhere this same blessed one writes, “I shall know, even as also I am known.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
“From whence also” (are his words) “he received him in a figure,” i.e. as in a riddle
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” ( John xv. 16 ); and Paul too says, “But then shall I know, even as also I have been known.” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.40
“Another contends that he speaks thus because of the body of our humiliation and the chain with which we are encompassed, so that we know not yet as we ought to know, and see
St Jerome † AD 420 Against the Pelagians 1.15
… “For if,” he says, that which passeth away was with glory, much more that which remaineth is in glory. And again, “We know in part, and we prophesy in part; but when that which is perfect is come, that which is in part shall be done away.” And,
St Augustine of Hippo † AD 430 The Confessions 5.14
… and the Catholic faith, for which I had fancied nothing could be said against the attacks of the Manichæans, I now conceived might be maintained without presumption; especially after I had heard one or two parts of the Old Testament explained, and often allegorically—which when I accepted literally, I was “killed” spiritually.
St Augustine of Hippo † AD 430 The Confessions 8.1
… and all who worship Thee when they hear these things shall say: “Blessed be the Lord in heaven and earth, great and wonderful is His name.” Thy words had stuck fast into my breast, and I was hedged round about by Thee on every side. Of Thy eternal life I was now certain, although I had seen it “through a glass darkly.”
St Augustine of Hippo † AD 430 The Confessions 10.1
1. Let me know Thee, O Thou who knowest me; let me know Thee, as I am known.
St Augustine of Hippo † AD 430 The Confessions 10.5
… But Thou, Lord, who hast made him, knowest him wholly. I indeed, though in Thy sight I despise myself, and reckon “myself but dust and ashes,” yet know something concerning Thee, which I know not concerning myself. And assuredly “now we see through a glass darkly,” not yet “face to face.”
St Augustine of Hippo † AD 430 The Confessions 12.13
… but the earth was invisible and without form, and darkness was upon the deep, and not stating on what day Thou didst create these things. Thus, meanwhile, do I conceive, that it is on account of that heaven of heavens, that intellectual heaven, where to understand is to know all at once,—not “in part,” not “darkly,” not “through a glass,”
St Augustine of Hippo † AD 430 The Confessions 13.15
… Yea, both heaven and earth shall pass away, but Thy Words shall not pass away. Because the scroll shall be rolled together, and the grass over which it was spread shall with its goodliness pass away; but Thy Word remaineth for ever, which now appeareth unto us in the dark image of the clouds, and through the glass of the heavens, not as it is;
St Augustine of Hippo † AD 430 Letters of St. Augustin 27.4
… For in all that shall, if observed, justly displease you, I myself am seen; but in all which in my books is justly approved by you, through the gift of the Holy Spirit bestowed on you, He is to be loved, He is to be praised, with whom is the fountain of life, and in whose light we shall see light, not darkly as we do here, but face to face.
St Augustine of Hippo † AD 430 Letters of St. Augustin 92.4
… but when you read, “Blessed are the pure in heart, for they shall see God,” learn from it that the impious shall not see Him: for the impious are neither blessed nor pure in heart. Moreover, when you read, “Now we see through a glass darkly, but then face to face,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.1
… I added immediately the reason why I made this statement, namely, to prevent men from believing that God Himself is corporeal and visible, as occupying a place determined by size and by distance from us (for the eye of this body can see nothing except under these conditions), and to prevent men from understanding the expression “face to face”
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.7
… “They shall be equal unto the angels.” Whence the same holy Jerome thus expresses himself in another passage: “Man, therefore, cannot see the face of God but the angels of the least in the Church do always behold the face of God. And now we see as in a mirror darkly, in a riddle, but then face to face;
St Augustine of Hippo † AD 430 City of God 22.29
… For we must remember how great a man he was who said, “We know in part, and we prophesy in part, until that which is perfect is come;” and “Now we see through a glass, darkly; but then face to face.”
St Augustine of Hippo † AD 430 On Christian Doctrine 2.7
… But yet, although that light may begin to appear clearer, and not only more tolerable, but even more delightful, still it is only through a glass darkly that we are said to see, because we walk by faith, not by sight, while we continue to wander as strangers in this world, even though our conversation be in heaven.
St Augustine of Hippo † AD 430 On the Holy Trinity 1.8
… What then means, “When He shall have delivered up the kingdom to God, even the Father,” as though God and the Father has not the kingdom now? But because He is hereafter to bring all the just, over whom now, living by faith, the Mediator between God and men, the man Christ Jesus, reigns, to that sight which the same apostle calls “face to face;”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… but yet in the glory wherein He will judge, not in the lowliness wherein He was judged. But the ungodly without doubt will not see that form of God in which He is equal to the Father. For they are not pure in heart; and “Blessed are the pure in heart: for they shall see God.” And that sight is face to face,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… but that His “face” was that form of God, in which He “thought it not robbery to be equal with God,” which no one certainly can see and live; whether because after this life, in which we are absent from the Lord, and where the corruptible body presseth down the soul, we shall see “face to face,”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.4
10. If, therefore, the Apostle Paul, although he still bare the burden of the body, which is subject to corruption and presseth down the soul, and although he still saw only in part and in an enigma,
St Augustine of Hippo † AD 430 On the Holy Trinity 5.1
… although even our very thought, when we think of God the Trinity, falls (as we feel) very far short of Him of whom we think, nor comprehends Him as He is; but He is seen, as it is written, even by those who are so great as was the Apostle Paul, “through a glass and in an enigma:”
St Augustine of Hippo † AD 430 On the Holy Trinity 6.10
… but in that highest Trinity one is as much as the three together, nor are two anything more than one. And They are infinite in themselves. So both each are in each, and all in each, and each in all, and all in all, and all are one. Let him who sees this, whether in part, or “through a glass and in an enigma,”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.4
6. But it is by love that we must stand firm to this and cleave to this, in order that we may enjoy the presence of that by which we are, and in the absence of which we could not be at all. For as “we walk as yet by faith, and not by sight,” we certainly do not yet see God, as the same [apostle] saith, “face to face:”
St Augustine of Hippo † AD 430 On the Holy Trinity 9.1
… But that is the right purpose which starts from faith. For a certain faith is in some way the starting-point of knowledge; but a certain knowledge will not be made perfect, except after this life, when we shall see face to face.
St Augustine of Hippo † AD 430 On the Holy Trinity 12.14
22. Yet action, by which we use temporal things well, differs from contemplation of eternal things; and the latter is reckoned to wisdom, the former to knowledge. For although that which is wisdom can also be called knowledge, as the apostle too speaks, where he says, “Now I know in part, but then shall I know even as also I am known;”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.20
… in order that we may come, with a mind more practised in these lower things, to the contemplation of that Trinity which is God, according to our little measure, if indeed, we can even do this, at least in a riddle and as through a glass.
St Augustine of Hippo † AD 430 On the Holy Trinity 14.1.3
… Wisdom is the knowledge of things human and divine. And hence, in the last book, I have not withheld the admission, that the cognizance of both subjects, whether divine or human, may be called both knowledge and wisdom. But according to the distinction made in the apostle’s words, “To one is given the word of wisdom, to another the word of knowledge,”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.2
… For that will not always exist, which certainly will not then exist, when this pilgrimage, whereby we are absent from God, in such way that we must needs walk by faith, shall be ended, and that sight shall have succeeded it whereby we shall see face to face;
St Augustine of Hippo † AD 430 On the Holy Trinity 14.17
… and so will receive in the end of the world an incorruptible body, in order not to punishment, but to glory. For the likeness of God will then be perfected in this image, when the sight of God shall be perfected. And of this the Apostle Paul speaks: “Now we see through a glass, in an enigma, but then face to face.”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.19
… But the image which is renewed in the spirit of the mind in the knowledge of God, not outwardly, but inwardly, from day to day, shall be perfected by that sight itself; which then after the judgment shall be face to face, but now makes progress as through a glass in an enigma.
St Augustine of Hippo † AD 430 On the Holy Trinity 15.8
14. I know that wisdom is an incorporeal substance, and that it is the light by which those things are seen that are not seen by carnal eyes; and yet a man so great and so spiritual [as Paul] says, “We see now through a glass, in an enigma, but then face to face.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.11
21. When, therefore, this image shall have been renewed to perfection by this transformation, then we shall be like God, because we shall see Him, not through a glass, but “as He is;” which the Apostle Paul expresses by “face to face.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.21
40. I have undoubtedly taken pains so far as I could, not indeed so that the thing might be seen face to face, but that it might be seen by this likeness in an enigma,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.23
… but those who see this as if an image, so as to be able to refer what they see, in some way be it what it may, to Him whose image it is, and to see that also by conjecturing, which they see through the image by beholding, since they cannot yet see face to face. For the apostle does not say, We see now a glass, but, We see now through a glass.
St Augustine of Hippo † AD 430 The Enchiridion 63
… And this peace, as is said, passeth all understanding; but this, of course, means our understanding, not that of those who always behold the face of their Father. We now, however great may be our human understanding, know but in part, and see through a glass darkly.
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 2
… and you ought not to consider yourself unfruitful, simply because you do not succeed in setting forth in such a manner as you desire the things which you discern; for, perchance, you may be just as little able to discern them in the way you wish. For in this life who sees except as “in an enigma and through a glass”?
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… Neither should we make any affirmation on the subject of things unseen rashly, as if we had knowledge, but [only modestly] as believing. For these things cannot be seen except by the heart made pure; and [even] he who in this life sees them “in part,” as it has been said, and “in an enigma,”
St Augustine of Hippo † AD 430 On the Profit of Believing 25
… For there are two (classes of) persons, praiseworthy in religion; one of those who have already found, whom also we must needs judge most blessed; another of those who are seeking with all earnestness and in the right way. The first, therefore, are already in very possession, the other on the way, yet on that way whereby they are most sure to arrive.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.18
… For in the same place he says: "Now we see through a glass darkly, but then face to face."
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 38
… but when I became a man, I put aside childish things.” He then immediately explains why he said this in these words: “For now we see by means of a mirror, darkly but then face to face: now I know in part; but then shall I know even as also I am known.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 41
… Then shall come to pass what the apostle describes: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away,” —even that imperfect knowledge of “the child” in which this present life is passed, and which is but “in part,” “by means of a mirror darkly.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 49
… hearts, —not, indeed, any kind of love, but the love of God, “out of a pure heart, and a good conscience, and an unfeigned faith,” by means of which the just man, while living in this pilgrim state, is led on, after the stages of “the glass,” and “the enigma,” and “what is in part,” to the actual vision, that, face to face, he may know even as he is known.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 64
… The life of man is full of examples of this. But whence comes it that we fall short of knowing what is pleasing to Him, if it be not that He is to that extent unknown to us? “For now we see through a glass, darkly; but then face to face.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.17
… Here, the precept is, “Understand, ye senseless among the people; and ye fools, be at some time wise;” there, the reward is full wisdom and perfect knowledge. “For we see now through a glass in an enigma,” says the apostle, “but then face to face: now I know in part; but then I shall know even as also I am known.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.21
… but, as if he were placed on the way, he was running towards their fulness and perfection. For how had he already perfectly known Christ, who says in another place, “Now I know in part; but then I shall know even as I am known”?
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.31
… but then face to face: now I know in part; but then I shall know even as also I am known:’
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.5
… And thus, again, in this mortal life the one is engaged with the work of a good conversation; while the other subsists rather on faith, and is seen only in the person of the very few, and through the glass darkly, and only in part in a kind of vision of the unchangeable truth.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… Consequently, it will tarry thus until He comes. At present it will tarry in the faith of believers, but hereafter it will be possible to contemplate it face to face,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.6
… hereafter as shall be suited to their strength, they shall be enlightened by sight. “For as long as we are in the body we are absent from the Lord; For we walk by faith, not by sight.” Now as long as we are in this state of faith, what is said of us? “We see now through a glass darkly; but then face to face.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.5
5. But the Lord stretched out His hand, and raised them as they lay. And then “they saw no man, save Jesus only.” What does this mean? When the Apostle was being read, you heard, “For now we see through a glass darkly, but then face to face.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 67.8
… of that Sovereign Majesty, lest when we shall have produced certain similitudes against them, any one should think that we have by them arrived at that which cannot be expressed or conceived by babes (and if it can be at all even by the more advanced, it can only be in part, only in a riddle, only “through a glass;” but not as yet, “face to face”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.5
… But when they shall have been made all one people, that shall come to pass which we sing, “I shall be satisfied when Thy glory shall be manifested.” When the promise which is made to us, that we “see face to face,” shall come. “Now we see through a glass darkly,” and “in part;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 34.9
… for this also is promised to us. For who would dare hope for what God had not deigned either to promise or to give? We shall see face to face. The apostle says, “Now I know in part, now through a glass darkly; but then, face to face.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 101.5
… “And this is life eternal,” in the words of Him who is that life, “that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” Of this vision and knowledge the apostle says, “Now we see through a glass, in a riddle; but then face to face: now I know in part; but then shall I know even as also I am known.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 102.3
… plainly of my Father.” I might be disposed to say that this hour, whereof He speaketh, must be understood as that future period when we shall see openly, as the blessed Paul says, “face to face;” that what He says, “These things have I spoken to you in proverbs,” is one with what has been said by the same apostle, “Now we see through a glass, in a riddle:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.5
… of whom this same Peter saith, “Christ suffered for us, leaving us an example, that we should follow His footsteps.” This, then, you see is why it was said to him, “Follow me.” But there is another, an immortal life, that is not in the midst of evil: there we shall see face to face what is seen here through a glass and in a riddle,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.12
… I dare, my Brethren, to say, even of holy tongues and hearts, by which Truth is declared to us, that it can neither be spoken, which they declared, nor even thought of. For it is a great thing, and ineffable; and even they saw through a glass darkly, as saith the Apostle, “For now we see through a glass darkly; but then face to face.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.7
… Yet even of us ourselves what is said? “Beloved, now are we the sons of God: and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is.” There is therefore surely some blissful vision reserved for us; and if it can be now in some measure conceived, “darkly and through a glass,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.4
… And the very “fathers” of the New Testament too, although they saw Thy mysteries revealed, although they preached the secret things so revealed to them, nevertheless said that they themselves saw but “in a glass, darkly,” but that “seeing face to face”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.5
5. “I will incline mine ear to the parable, I will show my proposition upon the harp” ( ver. 4 ).…And why “to a parable”? Because “now we see through a glass darkly,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.15
… …Glory to our Lord, and to the Mercy of the Same, and to the Truth of the Same, because neither hath He forsaken by mercy to make us blessed through His Grace, nor defrauded us of truth: because first Truth veiled in flesh came to us and healed through His flesh the interior eye of our heart, in order that hereafter face to face we may be able to see It.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.10
… Passing over therefore on foot that river, that is, easily passing over that mortality that glideth along, “there we will be joyous in Him.” But now in what save in Him, or in the hope of Him? For even if we are joyous now, in hope we are joyous; but then in Him we shall be joyous. And now in Him, but through hope: “but then face to face.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.26
26. But thou doest what? “But for me to cleave to God is a good thing” ( ver. 28 ). This is whole good. Will ye have more? I grieve at your willing. Brethren, what will ye have more? Than to cleave to God nothing is better, when we shall see Him face to face.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.20
… He appeared in that shape in which those who saw Him crucified Him: behold, those who saw Him, crucified Him: we have not seen Him, yet we have believed. They had eyes, have not we? yea, we too have the eyes of the heart: but, as yet we see through faith, not by sight. When will it be sight? When shall we, as the Apostle saith, see Him “face to face”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 115.8
… It is not so. For even “the house of Aaron hath hope in the Lord” ( ver. 10 ). Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, and may know even as they are known,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
… Here the law of God is examined into, as long as we progress in it, both by knowing it and by loving it: but there its fulness abideth for our enjoyment, not for our examination. Thus also is this spoken, “Seek His face evermore.” Where, evermore, save here? For we shall not there also seek the face of God, when “we shall see face to face.”
Pope St Leo I the Great † AD 461 Sermons 95
… What, then, is it to have the heart pure, but to strive after those virtues which are mentioned above? And how great the blessedness of seeing God , what mind can conceive, what tongue declare? And yet this shall ensue when man’s nature is transformed, so that no longer “in a mirror,” nor “in a riddle,” but “face to face
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St Irenaeus of Lyons † AD 202 Against Heresies 2.28.3
… As the apostle has said on this point, that, when other things have been done away, then these three, “faith, hope, and charity, shall endure.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.12.2
… And Paul in like manner declares, “Love is the fulfilling of the law:” and [he declares] that when all other things have been destroyed, there shall remain “faith, hope, and love; but the greatest of all is love;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.13
13. And again the Apostle has commented for us upon this building and upon this foundation; for he said thus;— No man can lay another foundation than that which is laid, which is Jesus Christ. Again the Apostle said about faith that it is conjoined with hope and love, for he said thus:— These are three which shall abide, faith and hope and love .
St John Chrysostom † AD 407 Homilies on First Corinthians 34
Ver. 13 . “And now abideth, faith, hope, love, these three; and the greatest of these is love.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
… And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For “now abideth faith, hope, love.” (
St Jerome † AD 420 The Letters of St. Jerome 82.11
… he will find me a friend and a kinsman, and will perceive that in Christ I am submissive to him as to all the saints. “Charity,” writes the apostle, “suffereth long and is kind; charity envieth not;…is not puffed up…beareth all things, believeth all things.” Charity is the mother of all virtues, and the apostle’s words about faith, hope and charity
St Augustine of Hippo † AD 430 On Christian Doctrine 1.39
… for, in comparison with the future life, the life of no just and holy man is perfect here. Therefore the apostle says: “Now abideth faith, hope, charity, these three; but the greatest of these is charity:”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.4
… for they shall see God;” except He is loved by faith, it will not be possible for the heart to be cleansed, in order that it may be apt and meet to see Him. For where are there those three, in order to build up which in the mind the whole apparatus of the divine Scriptures has been raised up, namely Faith, Hope, and Charity,
St Augustine of Hippo † AD 430 The Enchiridion 117
And now as to love , which the apostle declares to be greater than the other two graces, that is, than faith and hope,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.54
… “Now the apostle says that many men, even while living in the present world, are perfect with themselves, who could not possibly be deemed perfect, if one looks at true perfection. For he says himself: ‘We now see through a glass, darkly; but then face to face: now I know in part; but then shall I know, even as also I am known.’
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 34
… rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth.” And a little afterwards he says, “And now abideth faith, hope, love, these three; but the greatest of these is love. Follow after love.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.5
… but all gifts of God. For “there abide these three, faith, hope, charity; but the greatest of these is charity.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 83.3
… Is there not also another that is still greater,—that we should love God? Or has God in very truth given us such a charge about love alone, that we have no need of searching for others? There are three things at least that the apostle commends when he says, “But now abide faith, hope, charity, these three; but the greatest of these is charity.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.33
… But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth followeth in reward. It may also thus be understood; that whereas the Apostle chiefly commendeth these three things, faith, hope, love;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.2
… and in my days I have called upon Him” ( ver. 2 ). I loved, therefore, because He will hear; He will hear, “because He hath inclined His ear unto me.” But whence knowest thou, O human soul, that God hath inclined His ear unto thee, except thou sayest, “I have believed”? These three things, therefore, “abide, faith, hope, charity:”
John Cassian † AD 435 The Conferences of John Cassian 11.6
… for “all who hope in Him shall not fail.” Love also fears no destruction from sins, for “love never faileth;” and again: “love covers a multitude of sins.” And therefore the blessed Apostle confines the whole sum of salvation in the attainment of those three virtues, saying “Now abideth faith, hope, love, these three.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 85
The chief good is said by the divine Paul to be love,
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Though I speak with the tongues of men and of angels. Some hold that the tongue of angels is Hebrew, and that this was the tongue used by God, the angels, and Adam in Paradise (of which see below, ver. 8). Secondly, the Glossa, Durandus, Greg. Ariminensis (in 2 dist. 9, qu. 2), and Molina (i p. qu. 106 art. i.) think from this passage of the Apostle, that angels speak as men, not only by forms impressed on the angel who hears, but also by gestures and signs, spiritual signs (since they are as it were a kind of spiritual conversation and form of speech), imprinted on them at their creation, as the Hebrew tongue was imprinted on Adam. Hence Franciscus Albertinus (Lib. Corollariorum Theologicorum Corollario ii) says that each angel has his own proper tongue, different from the tongue of every other angel, because the Apostle says, "Though I speak with the tongues of angels," not with the tongue. But it seems to follow from hence, that if angels make use of those signs and speak to one, they cannot conceal them from others; for nothing natural can practise concealment but only that which is free; but these signs are natural, imprinted on them with their nature at their creation. Whence others, with S. Thomas, think that angels speak in this way, that they direct their thoughts to another, and form a wish to make them known to him, and that then, from the meet appointment of God and their meeting, a proportionate object is formed, and that this is placed as it were within a sphere of knowledge, and becomes intelligible to him, to whom they wish to speak, and not to another, so that he and none else sees and understands this object placed as it were before his eyes; from which some conclude that angels by their nature cannot lie. But the contrary seems truer, viz., that they can lie; because angels can form in their intellect a concept that is false, and opposed to the judgment of their mind, and can direct it to the other, to whom, in this way, they speak: even as man forms a false mode of speech and one opposed to his judgment when he lies. For angels do not exhibit to the sight of others the very acts of their will in themselves, that is, the very volitions and intentions, but they form in their mind concepts of these actions, whether true or false, just as they will, and represent them to him to whom they speak. But we may leave these points to be more thoroughly disputed and settled by the Schoolmen. The tongues of angels mentioned here are not therefore addressed to the senses, as Cajetan thinks, but to the intellect, since these tongues are the very concepts of angels, most perfect and most beautiful. The tongues of angels is certainly a prosopopœia and hyperbole, that is, it denotes a most exquisite tongue. So we say in common phrases "He speaks divinely;" by a similar hyperbole it is said "the face of an angel," that is, a most beautiful face. So Theodoret and Theophylact speak, because, as we know, angels are most beautiful in themselves, and show themselves such, both in appearance and speech, when they assume a body. So therefore Paul here, as elsewhere afterwards, speaks on a supposition by hyperbole, chiefly for the sake of emphasis. His meaning, is If there were tongues of angels surpassing the Hebrew, Greek, Latin, and I knew them, but yet did not use them for the good of my neighbour, what else would it be but an empty and noisy wordiness? So Gal. i. 8; Rom. viii. 39. Paul here points at the Corinthians, who were wont to admire the gift of tongues more than other gifts.
A tinkling cymbal, giving forth an uncertain and confused sound. The Greek α̉λαλάξον is an onomatopœia, and denotes sounding "alala, alala." So Apion Grammaticus, because of his garrulity, was called "the cymbal of the world" (Suetonius, Lib. de Præclaris Grammaticis). Ver. 2. Though I have all faith, so that I could remove mountains, and have not charity, I am nothing. Erasmus thinks that this is a hyperbolic fiction, as though he should say, "Charity by far excels faith," just as we say, "Virtue alone is the only nobility." But this is far too cold; for in the following verse, speaking of almsgiving and martyrdom if charity is wanting, he says, it profiteth me nothing. Therefore, I am nothing imports I am of no value, and have no grace in the presence of God; and in truth, because the righteous man is of some account before God, the rest of men, being unrighteous, are, in the eyes and estimation of God, as nothing. In other words, without charity nothing profiteth, nothing makes friendship with God; there is nothing which wins for a man righteousness and salvation, not even faith, though it be most great and most excellent, so that it can remove mountains, such as Gregory Thaumaturgus had, who, by his faith, moved a mount from its place, that he might make a place to build a church, as Eusebius narrates (Hist. lib. 7, v. 25). You will say, therefore, If a penitent exercises himself in good works before reconciliation, they profit him nothing. Some answer that they profit him, because the penitent, they say, has charity not infused charity which makes righteous, but that charity which is a sincere love towards God, by which he longs for reconciliation. But this affection is not and cannot be called charity; for Holy Scripture, here and elsewhere, calls charity that most eminent virtue, greater than faith and hope, which makes us friends of God. Secondly, because the affections of fear, hope, and faith dispose to righteousness, therefore they are something, even without the affection of that love. I reply, Good works profit the sinner who repents nothing, unless charity follow. For so, he says, alms giving profits nothing, as will appear in ver. 3. For disposition by itself is useless and of no account unless there follow the form to which it disposes; therefore works without charity are nothing, that is, they confer no righteousness or salvation; and a man without charity is nothing so far as the spiritual being is concerned, in which, by supernatural regeneration, he receives a supernatural and Divine being, and is made a new creature of God, a son and heir of God. Hence it follows that faith alone does not justify. Beza replies that here faith which works miracles alone is in question; for justifying faith, which lays hold of the mercy of God in Christ, can be separated from charity indeed in thought, but not in reality, any more than light from fire. But on the other hand, since faith which works miracles includes and presupposes faith properly so called, which is the beginning of justification (nay, faith which works miracles is the most excellent faith, as the Apostle here signifies when he says: "Though I have faith so that I could remove mountains"), therefore, if faith which works miracles can exist without charity, it will also be able to be justifying faith. Secondly, the Apostle says "all faith," which Beza dishonestly translates "whole faith:" if all, therefore also justifying. Thirdly, the Apostle teaches us (vers. 3 and 13) that faith and hope, both theological and justifying, remain in this life only, while charity remains also in the future life; therefore faith is separated from charity. So Chrysostom, Anselm, Theophylact, and others; and especially S. Augustine (de Trin. lib. xv. c. 18) says: "Faith, according to the Apostle, can be without charity; it cannot be profitable;" and in his sermon on the three virtues faith, hope, and charity (tom. x.), he speaks of charity alone, "that it distinguishes between the children of God and the children of the devil, between the children of the Kingdom and the children of perdition;" and again (Lib,. de Naturâ et Gratiâ, c. ult.) he says: "Charity begun is righteousness begun; charity increased is righteousness increased; charity perfected is righteousness perfected." See Bellarmine (de Justificatione. lib. i. c. 15). What faith which works miracles is I have said (chap. xii. 9); why the operation of miracles is to be attributed to faith S. Thomas teaches (de Potentiâ, qu. 6, art. 9). Ver. 3 And though I bestow all my goods. The Greek verb signifies to put into the mouths of children or the sick bread, or food, in crumbs as cut up, as I have said (Rom 12:20); here, however, it denotes to expend all one's substance for such a purpose.
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Though I give my body to be burned, and have not charity, it pofiteth me nothing. You will say, Martyrdom, then, can be without grace and charity, with sin and damnation. Note firstly, as one can give alms, so one can hand over one's body in different ways and from different motives, e.g., for one's country, for one's neighbour, for correction of the body, from vain glory, or again for the faith, for the love of Christ and of God and then it is martyrdom. Secondly, martyrdom is an act springing from the virtue of fortitude, ordered often by charity; still it can be ordered, not by charity, but by another virtue, as by religion or obedience; e.g., if a man offer himself to martyrdom, that he may honour God or obey Him. These actions, however, flow from a general love of God. Thirdly, martyrdom, from whatever virtue springing, confers justifying grace, even the first, from the mere fact of its being wrought, as theologians teach; and consequently it confers charity, nor can it be separated from it as from its end. I say, then, firstly, that the Apostle speaks in general terms of any handing over of the body to be burned: Whether any one does it for his country, as Mucius Scævola did, who, wishing to kill King Porsena when he was besieging Rome, made a mistake, and fell into the power of his enemies; then, to show how little he shrank from death for his country, he burnt his hand, "In order that you may know," he said to Porsena, "how vile is the body in the eyes of us who look for glory;" or whether he do it for empty fame, as Peregrinus did, who, to obtain for himself an immortal name, threw himself at the Olympic games on a pyre to be consumed, as Lucian, an eyewitness, testified; or whether any one commit himself to fire for the faith of Christ, while at the same time keeping hatred of his neighbour, or a desire to commit mortal sin: which martyrdom is material, not formal; for it is then without charity and profiteth nothing, as D. Thomas, Anselm, and Theodoret say. Hence, I say secondly, that the Apostle also speaks of giving the body in material and formal martyrdom, but hypothetically, i.e., if martyrdom could be without charity it would profit nothing. So S. Chrysostom and Theophylact. Whence Theodoret and S. Basil (Epis. 75 ad Neocæsarienses) remark that there is here a hyperbole. But, if you wish, the Apostle speaks, not merely hypothetically, but absolutely. I say thirdly, martyrdom antecedently, whether from the mere fact of being wrought, in so far as its work is regarded in itself, or in so far as the merit of him who suffers martyrdom is regarded, can be without charity, e.g., if one living in mortal sin is willing to die for the faith of Christ, when as yet he has not charity, martyrdom profits him nothing. Nevertheless, in consequence, from the mere fact of its being wrought, in his end martyrdom always brings charity; for, from the very fact that any one, even a sinner, is killed for the faith, charity and righteousness are infused into him as if from the very act itself, and in this way martyrdom eminently profits. In this way, therefore, the sense of the Apostle will be, Martyrdom profiteth nothing unless charity go before, follow after, or accompany it, whether as the source or the end and effect of martyrdom. So S. Thomas, Cajetan, and Francisco Suarez (p. 3, qu. 69, disp. 29, sec 2). Anselm says: "Without charity nothing profits, however excellent; with charity everything profits, however vile, and becomes golden and Divine."
It profiteth me nothing. I am not helped, I receive no benefit, i.e., towards justification and salvation. So Ephrem., "So great is charity that, if it be wanting, other things are reckoned vain; if it be present, we possess all," says S. Augustine (tom. iii. Sententia, 326). Ver. 4. Charity suffereth long and is kind. Ambrose reads: "Charity is high-souled" (so also S. Cyprian and Tertullian, de Patientiâi, c. 12, read), "and is pleasing." Note, charity is long-suffering, not formally, but in the way of cause, because it produces patience and kindness; because patience, as well as kindness, is an act not elicited but ordered by charity. Tertullian (de Patientiâ, c. 2) beautifully teaches that no virtue is perfect which has not patience as its companion, and so in all the beatitudes which Christ (in S. Mat 5) enumerates, patience also must be understood. He teaches also (c. 12) that the treasures of charity are held in by the discipline of patience, and that charity herself is taught by patience as her mistress; for, expounding, these words of the Apostle, "charity suffereth long," he says: Love, the great mystery of the faith, by whose training is she taught save by that of patience? Love," he, says, " is high-souled, so she adopts patience; she does good, so patience works no evil; envieth not that also is the property of patience; savours nothing of wantonness she has drawn her modesty from patience; is not puffed up, behaves not unseemly for that belongs not to patience. But what would he have left to impatience? Therefore he says, 'Love beareth all things, endureth all things,' that is, because she is patient." Hence S. Augustine (de Moribus Eccl. c. 15) then defines fortitude: "Fortitude is love bearing easily all things for God's sake." In like manner he defines by love the three other cardinal virtues, that they are different forms of love. " We may say," he says, " that temperance is love preserving itself pure and uncorrupt for God; that justice is love, serving God only, and for the same cause duly ordering other things which have been placed under man; that prudence is love, rightly discerning between those things by which God is served, and by which His service is hindered." Again (c. xxii.) he says: " That love which we must have towards God, inflamed with all holiness, is called temperate in things that ought not to be sought for, and brave in things which can be lost." And shortly afterwards: " There is nothing so hard, so steely, which cannot be overcome by the fire of love. By love, when the soul hastens towards God, rising above the defilement of the flesh, it will fly, freely and wonderfully, on most beautiful and most chaste wings, by which pure love strives for the embrace of God." Every virtue therefore is love and charity, viz., an act of charity not elicited but ordered, because it is ordered, directed, formed, and perfected by charity. Add to this that virtue by itself is love of good. Such was the charity of Christ on the Cross towards His crucifiers, about which S. Bernard (Sermon de Passione Domini) says: " He was smitten with scourges, crowned wish thorns, pierced with nails, fastened to the Cross, laden with reproaches; yet, heedless of all pains, He cried, 'Forgive them, for they know not what they do.' How ready art Thou to forgive, O Lord! How great is the multitude of Thy sweet mercies! How far are Thy thoughts from our thoughts! How is Thy mercy established on the wicked! A wondrous thing! He cries, 'For give;' the Jews, 'Crucify;' His words were softer than butter, and they are as darts. Oh, suffering charity, but also long suffering. 'Charity suffereth long' it is enough; 'charity is kind' it is the crowning point. Because charity is kind, she loves also those whom she tolerates, and loves them so ardently.' And a little lower: " O Jews, ye are stones, but ye strike a softer stone, from which is given back the sound of piety, from which pours forth the oil of charity. How, O Lord, wilt Thou give drink to those who thirst for Thee of the torrent of Thy joy, who so overwhelmest those who crucify Thee with the oil of Thy mercy! "
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Envieth not. For, as S. Gregory says (Hom. v. in Evang.), " the good will which charity begets is one that fears others' misfortunes as its own, which rejoices in the prosperity of its neighbour as in its own, believes others' losses as its own, and reckons others' gains as its own." The reason is, because charity does not regard my things and thine, but those which are God's. For, as S. Gregory says (ibid.), " whatever we desire in this world, we envy to our neighbour," for we seem to lose what another gains. For this cause charity is cold where lust is bold. On the contrary, when brotherly love reigns, then lust lives an exile; for, as S. Augustine says (de Doctr. Christ. lib. iii. c. 10), " the more the kingdom of lust is destroyed, the more charity is increased." Does nothing wrongly. Perversely, wantonly, maliciously. Some interpret the Greek, "does not chatter idly," Vatablus, "does not flatter;" Clement (Pædag. c. ii.), "does not paint her face or adorn her head overmuch." " For worship," says Clement, " is said to act unseemly which openly shows superfluity and usefulness; for excessive striving after adornment is opposed to God, to reason, and to charity." Cajetan interprets the word: " is not inconstant;" Theophylact, " is not head-strong, fickle, rash, stubborn;" Ephrem, " is not riotous." Theophylact again, " doth not exalt itself." So also S. Basil seems to interpret it. " What," he asks, " does this word (περπερεύεται) mean? " which the Latin translator of Basil renders: "What do we mean by being boastful and arrogant without cause?" He replies. " That which is assumed, not from necessity but for the sake of superfluous adornment, incurs the charge o unseemliness." But from these words it is evident that the translator has not followed the mind of S. Basil, and that Basil did not mean boasting and foolish arrogance, but painting, and excessive adornment, as did Clement of Alexandria in the place just cited. Best of all, Chrysostom understands it: " Charity is not forward or wanton, as is the carnal 1ove of lascivious men, wanton women, and harlots." Whence Tertullian (de Patientiâ, c. xii.) says, "Charity makes not wanton." Ver. 5. Is not ambitious. Ephrem translates it: " Does not commit what is shameful." Clement (Pædag. lib. iii.c. 1). " Doth not behave itself unseemly. " Our translator with Chrysostom, Theodoret, Theophylact, Œcumenius, takes it thus: Charity thinks that nothing is dishonouring or unbecoming to it, though it suffer or do what is vile, ignominious, or degrading. Or more shortly: Charity is not ashamed, because it is ambitious of nothing, and of no honour. Our translator therefore has, from the effect, understood and rendered the cause the cause why any one is not ashamed is, because he seeks for no honour or glory. Whence Chrysostom and Theophylact think that this is said by Paul against the arrogant. " Charity," says Chrysostom, " knows not what dishonour and disgrace are; she covers with her wings of gold the vices of all whom she embraces." So the love of Christ did not spurn or reject harlots, scourgings, or washing of men's feet. S. Basil understands it (in Regul. Brev. Reg. 246): " Charity doth not depart from her habit and form." But Œcumenius: " Charity doth not treat bitterly as a prisoner the man who is her enemy."
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Thinketh no evil, i.e., charity, if she is provoked by any one, does not reckon up the injury nor seek revenge, but conceals it, excuses it, forgives it. For the Greek word, as Vatablus and the Greeks understand it, is, imputes not his evil to any one. Ver. 6. Rejoiceth in the truth. In the truth, not so much of speech and mind as of life, i.e., of righteousness. In other words, charity, when it sees its neighbours living justly and rightly and making advance, does not envy them, but rejoices and is glad, as though it were its own advance, as Anselm says from S. Gregory; for truth here is opposed to iniquity. Therefore truth here is equity, uprightness, righteousness. The Greeks understand it otherwise. Charity does not rejoice, but grieves when it sees an enemy suffering anything wrongly or unjustly; and it rejoices in the truth if it sees his own given to him. Ver. 7. Beareth all things. Like a beam which sustains an imposed weight, or rather, like a palm-tree, which does not yield under its own weight, but, like an arch, is the more strong. Rightly says Augustine (in Sententiis, sec. 295): " The fortitude of the Gentiles comes from wordly lust, but the fortitude of the Christians from the love of God which was shed abroad in our hearts by the Holy Spirit, who was given to us, not by any determination of our own will."
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Believeth all things, i.e., charity is not suspicious, but readily gives credence to others where it can prudently believe without danger of error. Therefore Paul says, " beareth all things, believeth all things, hopeth all things, endureth all things." That is to say, charity bears all evils and all injuries, believes and is persuaded of the best about its neighbour, hopes for all good things for its neighbour, and endures from him evil words and blows. So Chrysostom and the Greeks. Anselm, S. Thomas, and Lyra explain the words differently. Charity makes us believe what ought to be believed, hope for what we ought, and await it with patience; for otherwise in some cases that saying of Seneca is true, "It is a vice to believe everything and a vice to believe nothing." So also S. Augustine explains it; and from these words of the Apostle he makes a chariot for charity, namely, of the four virtues of charity, faith, hope, patience, perseverance. In his sermon on the four virtues of charity he thus speaks: " Every one who devoutly bears rightly believes, and every one who rightly believes hopes for somewhat, and he who hopes perseveres, lest he should lose hope;" for the Apostle in this whole passage is treating of the offices of charity, not towards God, but towards our neighbour, and is showing how charity manifests itself in all cases to him. Chrysostom remarks (Hom. xxxiv.) that there are here sixteen benefits and fruits of charity, which he sets up as remedies for the diseases of the Corinthians: " Charity," he says, " patient, condemning the quarrelsome; kind, condemning the factious and stealthy; envies not, against those who are bitter against their superiors; is not wanton he lays hold of the dissolute; is not puffed up the proud; is not haughty, against those who will not abase themselves and serve their neighbour; seeketh not her own, against those who despise others; is not provoked thinketh no evil against those who inflict insults; rejoiceth not in iniquity, but rejoiceth in the truth, against the envious. Again, 'beareth all things,' is for a solace to these who are hemmed in by foes and down-trodden; 'hopeth all things,' is for a solace to those who are rejected and despaired of; 'endureth all things and never faileth,' is against those who, for a slight cause, foster divisions." S. Gregory thus describes these offices of charity (Morals, book x. c. 8): " Charity is patient, because it bears calmly all evils that may be inflicted; is kind, because it bountifully repays good for evil; envieih not, because, from the fact that it seeks for nothing in this present world, it knows not how to be envious at earthly successes; is not puffed up, because, since it eagerly 1ongs for the promised inward reward, it does not exalt itself on the score of outward advantages; does nothing amiss, because it confines itself to the love of God and of its neighbour, and is ignorant of whatever departs from rectitude; is not ambitious, because it ardently seeks within for its own perfection, and covets without no man's goods; seeketh not its own, because it disregards, as though they were another's, all things which here for a brief time it possesses, since it recognises that nothing is its own save what abides permanently; is not provoked, because, though stirred up by injuries, it is roused to no motions of revenge, since for great sufferings it expects hereafter greater rewards; thinketh no evil, because purity establishes a mind in love, while it plucks up all hatred by the roots, and cannot dwell in a soul which is defiled; rejoiceth not in iniquity, for it yearns with love alone for all, and does not rejoice in the fall of its enemies; but rejoiceth in the truth, because, loving others as itself, it rejoices in that which it sees good in others, as though it were an increase of its own perfection." A soul on fire with charity is like the sky; for as the wide-spreading sky embraces the whole earth, and warms and fertilises it by the suit, and waters it by its showers, even places bristling with thorns, so such a soul embraces with its charity the inhabitants of the whole earth, though they be barbarians or foes, and does good to whom it can, and waters and cherishes with its sweetness those who bristle with the thorns of hatred and of vice. Ver. 8. Charity never faileth. It suffers no death; it will never cease: other gifts will cease in the heavenly glory. Heretics infer from this that, if charity never faileth, he who has it cannot sin, and is assured of his salvation. I reply, I deny the consequence. For charity never faileth, viz., by itself; for of its own accord it never deserts a man, unless it be first through sin deserted by him. " Charity," says Cassian (Callat. iii. c. 7), " is one who never suffers her follower to fall by sin supplanting her." So long, therefore, as you give yourself to charity and will to keep her, you will never sin; but if you sin, it is not that charity in itself fails, but you yourself eject her by force.
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Whether there be prophecies they shall fail. Not so much because of their obscurity as because they were here given to meet the imperfection of those who heard them, in order that they, being more untaught, might be taught by prophecy and tongues. Thus in heaven faith shall cease, because it is imperfect through lack of evidence, and hope, because it is imperfect through the absence of the thing hoped for; but charity has nothing of these, but is perfect in itself, and therefore will remain in heaven.
Whether tongues they shall cease. He does not say language shall cease but languages, because in heaven there will be no variety of tongues, but language there will be; for we shall with one accord praise God, not only in mind but also with perceptible language. Haymo, Remigius, Cajetan here, Galatinus (de Arc. Fidei, lib. xii. c. 4), Viguerius (in Instit. c. ix. ver. 8), where he treats of the gift of tongues, all teach that the one tongue which we shall all use in heaven will be Hebrew, which Adam used in his state of innocence, which all the patriarchs, prophets, and saints before Christ, nay, which the whole world used before its dispersion and confusion of tongues at Babel. Hence in the Apocalypse, though written in Greek, it is said that the saints in heaven will sing in Hebrew "Amen, Alleluia." For since in heaven all sin will have been banished, the confusion of tongues will be done away with; and as we shall return to the primeval state of innocence, so shall we to its language, and to the one and first speech. Certainly, if any one of those tongues which we use on earth remain in heaven, I should think it would be Hebrew. But it is not plain that any will remain; for the Apostle only says that tongues will cease, which may mean that all which are now in use among men are to cease. Nevertheless, it is consistent with this that in heaven another sensible tongue may be infused anew into the blessed, a celestial tongue, one far more perfect than any we have here, one befitting their mouth and glorified body, and with this they will in a bodily manner praise God. Whether this be more true, a blessed experience will teach us. John Salas (in 1, 2, tom. i. qu. 5, art. 5, tract. 2 disp. 14, sect. 14. n. 106) thinks that is more likely. His reason is that the Hebrew tongue is wanting in sweetness, fulness, and perspicuity, and therefore it is not worthy to be retained after the General Resurrection. In heaven there will be an elect speech, as Wisdom says (cap. iii. 9), that is, a special tongue pre-eminently sweet, terse, and perspicuous, common to all nations, to be taught by God. Hence S. Bernard says (in Medit. c. iv.): "The unwearied rejoicing of all will be with one tongue," &c. There will not be in the peace of heaven any diversity of tongues, viz., for common use. Beyond this, however, they will speak, when they wish, with other tongues; for all will have the gift of tongues, and will know all idioms by Divine revelation. Salmeron and others add that in heaven it is meet for God to be worshipped with all kinds of tongues; for it seems to tend to the greater glory of God, that every tongue confess that our Lord Jesus Christ is in the glory of God the Father. And so all tongues will be one, for they will feel and proclaim the same thing, as Martial (Epigram i.), in flattery of Caesar, said "The voices of the nations sound unlike, yet they are one, For you are proclaimed by all, true father of your country."
Whether there be knowledge it shall vanish away. This knowledge, as Chrysostom, Theodoret, Theophylact say, is that which is imperfect, obscure, and enigmatical, as Paul calls it in ver. 12, e.g., faith and all that depends on faith. Of this kind is our theological knowledge, which draws its conclusions from the principles of the faith: all this will cease in heaven. For theology there will be of a different appearance, being most clear, drawn from the vision of God and from the clearest principles. So say Cajetan, Molina, Vasquez, and others, in the beginning of the first part. Observe that the Apostle is speaking rather of the act of knowledge than of its ha it; and therefore he adds: " For we know in part, and we prophesy in part;" and " When I was a child I thought as a child;" and: " Now I know in part, then shall I know even as also I am known." Still, from the cessation of the act he leaves it to be collected that the habit will cease; for the habit will be of no avail if there is no use for it; for it will not issue in action. And this he signifies by the words "shall fail" and "shall vanish away," which imply that knowledge, prophecy, and tongues, simply, both as regards act and habit, are to perish. Secondly, Photius explains the passage not amiss thus. Knowledge, i.e., teaching and learning shall fail, for in heaven we shall neither teach nor learn. Thirdly, others say that knowledge here is science, or the use of scientific terms, by which the realities of faith are illustrated and explained, by means of natural sciences. Ver. 9. For we know in part and we prophesy in part, i.e., imperfectly. Ephrem turns it. "We know but little of much;" for the Apostle opposes what is little and imperfect, what we know partly by reason, partly by prophecy, to what is perfect (ver. 10), i.e., to the perfect vision and knowledge of God in himself, and of all things in God. It is certainly true that the whole being of God, and all His attributes and perfections, we do not know in this life, but all the blessed know them, and they alone. He proves this from the example of a boy, who grows both in age and knowledge. For the blessed are in knowledge as men, and we in it as boys. Again, our theological knowledge, though it is certain, is yet hidden and obscure; it leans on faith, and for that reason alone it is in part or imperfect. The blessed, however, know all things clearly and intuitively, nay, they see and behold face to face. Ver. 11. When I was a child, that is, one who is now beginning to say, think, plan, attempt, study, play, and do anything, as our children are wont to do.
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I spake as a child, I understood as a child, I thought as a child. I understood as a child, or felt as a child; for children have not wisdom, but feeling. In other words, when a child I thought, and understood, and felt as a child, but when I became a man I thought and understood as a man does. So, when that which is perfect is come, i.e., perfect wisdom in heaven, partial and imperfect knowledge, as we have it in this life, shall fail; so that we who here are boys in knowledge are to be men in heaven. S. Paul leaves the remaining part of the likeness to be supplied from the verse before. Ver. 12. For now we see through a glass in an enigma: but then face to face. We see, i.e., God and heavenly things, by which we may be saved and be happy, as appears from what follows. You will say: If we see God here in a mirror, we see Him clearly and not in an enigma, for a mirror exhibits to the eyes, not an image of the object, as is commonly supposed, but the very object itself. I reply. It is true that a mirror exhibits to the eyes the object itself, yet it does so, not by a direct ray but reflected; and therefore it represents the object, not properly, clearly, distinctly, but as from a distance, obscure and confusedly. Such is the knowledge of God and of Divine things which we have in this life, but in heaven we shall see God as He is, face to face, directly, closely, clearly. Secondly, the Greek word denotes that which we look through as a means of seeing anything, such as the spectacles of old men, an eye-glass, or green glass which is placed over a writing, that it may help weak eyes in reading, nevertheless, it makes things look green, dark, and obscure. Such a glass, properly speaking, makes the letters to be seen, not in themselves immediately, but by an obscure medium and by a shadowy likeness, or, as the Apostle says, in an enigma. Such a glass may be meant here. Thirdly, some interpret the word, "through a screen;" for, as merchants show their wares in their shops through glass screens to those who pass by, not close at hand and distinctly, but from a distance, in the mass and confusedly, so does God show Himself to us in this life. You will ask, What is this mirror by which we see God and Divine things here in an enigma? I reply, Firstly, the creatures which act as a mirror to represent their Creator. So S. Thomas teaches. Secondly, the phenomena of nature, which are the mirrors of realities. Thirdly, the humanity of Christ and its mysteries, which veil and set forth His Divinity. Again, the sacraments and other rites and ceremonies. So S. Theodoret says: " In holy baptism we see a figure of the resurrection; there we shall see the resurrection itself. Here we see the symbols of the Lord's body, there the Lord Himself; for so the words face to face imply. We shall see, however, not His Divine nature, which no eye can take in, but that which was assumed of us." In these last words of Theodoret an error of his must be guarded against, for he seems to say that in heaven we shall see the humanity only of Christ, because he says the Divine nature cannot he seen. But the excuse can perhaps be made that he is speaking only of corporal vision, of which it is true to say, that with the eyes of the body we shall see the humanity only of Christ. But this is outside the mind of the Apostle, for he is treating of the beatific vision, especially of the Divinity. In an enigma, i.e., according to Anselm, by an obscure speech, thought, or imagination. For an enigma is a question which is proposed in involved terms.
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Then face to face. He alludes to Moses (Exo 33:2; Num 12:8). " Now I know in part " (imperfectly, as I have said, ver. 9), " but then shall I know even as also I am known." That is, Then in heaven I shall perfectly know and see God, as He is in His essence, and all other mysteries of God and the faith, even as He knows me and sees what I am in my essence. So Anselm, Theophylact, Cajetan, Ambrose, and Theodoret. " I shall know," he says, " even as I am known," as a well-known and familiar friend clearly sees the face of his friend. S. Augustine extends these words of the Apostle to a knowledge also of what takes place here on earth, and of what relates to the state of any saint. Hence he proves from this place that the saints understand in heaven our affairs more perfectly than they once did on earth; whence it follows that they hear the prayers with which we invoke them (de Civ. Dei, lib. xxii. c. 29). Chrysostom and Œcum. understand it otherwise. Then, they say, shall I know what concerns action: I shall hasten to Him through love and righteousness, even as He prevented and went before me with His grace. Thirdly others interpret it thus: Then shall I know with that degree of perfection to which I was known and predestinated for eternity by God. But the first sense is the genuine one; for he opposes knowledge, which is clear and full, to that which is in part, i.e., imperfect and enigmatical. Ver. 13. Now abide faith, hope, charity. S. Paul in this chapter clearly teaches that faith, hope, and charity abide in this present life, but charity alone in our heavenly country. So the Fathers hold. See Gregory de Valentia, disp. qu. 5 de Subjecto Fidei, part 2). You will say, Irenæus (ii. c. 47), Tertullian (de Patientiâ, c. xii.) understand "now" of heaven; therefore in heaven there will be, and will abide, both faith and hope. I reply: These Fathers understand by faith all sure knowledge, such as the vision of God; by hope, a firm adherence to God, as the object of love, which is the enjoyment of God. For this is what Tertullian says: " There abide faiih, hope, love: faith which the patietice of Christ had begotten; hope which the patience of man waits for; love which, with God as her teacher, patience accompanies." But these are not to the purpose of the Apostle, as is evident.
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The greater of these is charity. Greater, i.e., the greatest. So Catullus: " O Hesperus, light more fair, which shineth in heaven. " that is, fairest star. Hence it is plain that faith is not the confidence of heretics in the remission of their sins; for that confidence is nothing else but a strong hope: if it is more it is properly called faith, by which you believe most firmly that you have been justified and saved, as you believe that God is; then hope is superfluous. For what you firmly believe you do not, nor can hope for, as, e.g., you do not hope that God is, that Christ suffered for us. For hope which truly is hope is allied to fear and dread as its opposites; there is nothing of this kind in faith. The Apostle just above distinguishes hope or confidence from faith, and requires in this life hope as well as faith; therefore faith is not that confidence of which heretics make their boast. Lastly, it is plain that of all virtues charity is the greatest and most eminent; for, as fire among the elements, gold among the elements, the empyrean among the heavens, the sun among the planets, the seraphim among the angels, so shines charity as the queen among virtues. For charity is the celestial fire which kindles the souls of all around it: the most glittering gold with which we purchase our heavenly inheritance; the highest heaven in which God and the blessed dwell; the sun which illuminates, fertilises, quickens all; the seraphic virtue which makes the seraphim glow. (See on Deu 6:5.) Beroald says: "As is the helmsman in a ship, the ruler in a state, the sun in the world, so is love among mortals. Without a helmsman the ship is shattered, without a ruler the state is endangered, without the sun the world is darkened, and without love life is no life. Take love from men, you take the sun from the world." Plautinus happily calls love a purifying God, that is, making all things pure and beautiful.
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Apostolus gratiarum gratis datarum distinctionem assignavit, et ministrationum in quibus membra Ecclesiae distinguuntur, hic agit de charitate, quae inseparabiliter concomitatur gratiam gratum facientem. Et quia promiserat eis se demonstraturum viam excellentiorem, ostendit praeeminentiam charitatis ad caetera gratuita dona. Et primo quantum ad necessitatem, quia scilicet sine charitate alia dona gratuita non sufficiunt; secundo quantum ad utilitatem, quia scilicet per charitatem omnia mala vitantur, et omnia bona aguntur, ibi charitas patiens est, etc.; tertio quantum ad permanentiam, ibi charitas numquam excidit, et cetera. Omnia autem dona gratuita reducere videtur apostolus ad tria. Nam primo ostendit quod donum linguarum, quod pertinet ad locutionem, sine charitate non valet; secundo quod etiam non valent ea quae pertinent ad cognitionem, ibi et si habuero prophetiam, etc.; tertio ostendit idem de his quae pertinent ad operationem, ibi et si distribuero in cibos pauperum, et cetera. Erat autem apud Corinthios multum desiderabile donum linguarum, ut infra c. XIV T. patebit; et ideo, ab eo incipiens, dicit: promisi me demonstraturum excellentiorem viam, et hoc primo patet in dono linguarum, quia si linguis hominum, scilicet omnium, loquar, id est, si habuero donum gratiae, per quod loqui possim linguis omnium hominum; et ad maiorem abundantiam subdit et Angelorum: charitatem autem non habeam, factus sum velut aes sonans aut cymbalum tinniens. Recta comparatione utitur. Anima enim per charitatem vivit quae vivit Deo, qui est animae vita, secundum illud Deut. XXX, 20: ipse est vita tua. Unde et I Io. III, 14 dicitur: translati sumus de morte ad vitam, quoniam diligimus fratres; qui non diligit manet in morte. Recte ergo comparat loquelam charitate carentem, sono rei mortuae, scilicet aeris aut cymbali, qui licet clarum sonum reddat, non tamen est vivus sed mortuus. Ita etiam locutio hominis charitate carentis, quantumcumque sit diserta, tamen habetur pro mortua, quia non proficit ad meritum vitae aeternae. Est autem differentia inter aes sonans et cymbalum tinniens, quia aes, cum sit planum, ex percussione simplicem sonum emittit; cymbalum autem, cum sit concavum, ex una percussione sonum multiplicat, quod pertinet ad tinnitum. Aeri ergo comparantur qui veritatem simpliciter pronuntiant, cymbalo vero qui veritatem multiplicant et pronuntiant, multas rationes et similitudines apponendo, et conclusiones plurimas eliciendo, quae tamen omnia sine charitate habentur ut mortua. Considerandum est autem quae linguae Angelorum dicantur. Nam cum lingua sit membrum corporeum et ad eius usum pertineat donum linguarum, quod interdum lingua dicitur, ut patebit infra XVI, neutrum videtur Angelis competere qui membra non habent. Potest ergo dici quod per Angelos intelliguntur homines Angelorum officium habentes, qui scilicet aliis hominibus divina annuntiant, secundum illud Mal. II, 7: labia sacerdotis custodiunt scientiam, et legem requirunt ex ore eius, quia Angelus domini exercituum est. Sub hoc ergo sensu dicitur si linguis hominum loquar et Angelorum, id est non solum minorum sed etiam maiorum qui alios docent. Potest etiam intelligi de ipsis incorporeis Angelis, prout in Ps. CIII, 4 dicitur: qui facit Angelos suos spiritus. Et quamvis non habeant linguam corpoream, per similitudinem tamen lingua in eis dici potest vis, qua manifestant aliis quod habent in mente. Est autem sciendum quod in cognitione mentis angelicae aliquid est, de quo superiores Angeli non loquuntur inferioribus, neque e converso, scilicet ipsa divina essentia quam omnes immediate vident, Deo se omnibus monstrante, secundum illud Ier. c. XXXI, 34: non docebit ultra vir proximum suum, et vir fratrem suum, dicens: cognosce dominum. Omnes enim cognoscent me a minimo usque ad maximum eorum. Aliquid autem est in cognitione mentis angelicae, de quo superiores loquuntur inferioribus, sed non econverso. Et huiusmodi sunt divinae providentiae mysteria, quorum plura cognoscunt in ipso Deo superiores, qui clarius eum vident quam inferiores. Unde superiores de huiusmodi inferiores instruunt vel illuminant, quod locutio potest dici. Aliquid vero est in cognitione mentis angelicae, de quo superiores loquuntur inferioribus et econverso; et huiusmodi sunt occulta cordium quae ex libero arbitrio dependent, quae soli Deo patent, et his quorum sunt, secundum illud supra II, 11: quae sunt hominis, nemo novit nisi spiritus hominis qui in ipso est. Quae in notitiam alterius deveniunt, eo cuius sunt manifestante, sive sit inferior, sive superior. Fit autem huiusmodi manifestatio dum inferior Angelus superiori loquitur, non per illuminationem, sed per quemdam significationis modum. Est enim in quolibet Angelo aliquid quod naturaliter ab altero Angelo cognoscitur. Dum ergo id quod est naturaliter notum, proponitur ut signum eius quod est ignotum, manifestatur occultum. Et talis manifestatio dicitur locutio ad similitudinem hominum, qui occulta cordium manifestant aliis per voces sensibiles, aut per quodcumque aliud corporale exterius apparens. Unde et ea, quae sunt in Angelis naturaliter nota, inquantum assumuntur ad manifestationem occultorum, dicuntur signa vel nutus. Potestas autem manifestandi conceptum suum hoc modo metaphorice lingua nominatur. Deinde cum dicit et si habuero, etc., ostendit idem de his quae pertinent ad cognitionem. Est autem attendendum quod supra proposuit quatuor dona gratuita ad cognitionem pertinentia, scilicet sapientiam, scientiam, fidem et prophetiam. Incipit ergo hic a prophetia, dicens et si habuero prophetiam, per quam divinitus occulta revelantur, secundum illud II Petr. I, 21: non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto inspirati locuti sunt sancti Dei homines. Secundo, quantum ad sapientiam, subdit et noverim omnia mysteria, id est occulta divinitatis, quod pertinet ad sapientiam, secundum illud supra II, 7: loquimur Dei sapientiam in mysterio absconditam. Tertio, quantum ad scientiam, dicit et omnem scientiam, sive humanitus acquisitam, sicut habuerunt philosophi, sive divinitus infusam, sicut habuerunt eam apostoli. Sap. c. VII, 17: dedit mihi eorum quae sunt veram scientiam.
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Quarto, quantum ad fidem, subdit et si habuero omnem fidem, ita ut montes transferam. Potest autem exponi id quod dicit omnem fidem, id est omnium articulorum; sed merito est ut exponatur omnem, id est perfectam fidem, propter illud quod subditur ita ut montes transferam. Dicitur enim Matth. XVII, 19: si habueritis fidem sicut granum sinapis, dicetis monti huic: transi hinc, et transibit. Et quamvis granum sinapis sit minimum quantitate, non tamen intelligitur parva, sed perfecta fides grano sinapis comparari. Dicitur enim Matth. XXI, v. 21: si habueritis fidem, et non haesitaveritis, non solum de ficulnea facietis, sed etiam si monti huic dixeritis: tolle et iacta te in mare, fiet. Fides ergo quae non haesitat, grano sinapis comparatur, quod quanto magis atteritur, tanto magis eius fortitudo sentitur. Obiiciunt autem aliqui quod cum multi sancti perfectam fidem habuerint, nullus legitur montes transtulisse; quod quidem solvitur per id quod supra XII, 7 dictum est: unicuique datur manifestatio spiritus ad utilitatem. Illo nempe modo, loco et tempore miracula per gratiam spiritus sancti fiunt, quo Ecclesiae requiritur utilitas. Fecerunt autem sancti multo maiora, quam translationem montium, prout erat fidelibus utile, puta suscitando mortuos, dividendo mare et alia huiusmodi opera faciendo. Et hoc etiam fecissent, si necessitas adfuisset. Potest etiam hoc transferri ad expulsionem Daemonum de humanis corporibus, qui montes dicuntur propter superbiam. Ier. XIII, 16: antequam offendant pedes vestri ad montes caliginosos, ecce ego ad te, mons pestifer, qui corrumpis universam terram. Attribuitur autem operatio miraculorum fidei non haesitanti, quia fides innititur omnipotentiae, per quam miracula fiunt. Si, inquam, habuero omnia praedicta ad perfectionem intellectus pertinentia, charitatem autem non habuero, per quam perficitur voluntas, nihil sum, scilicet secundum esse gratiae, de quo dicitur Eph. II, 10: ipsius sumus factura, creati in Christo Iesu in operibus bonis. Unde et contra quemdam dicitur Ez. XXVII, 19: nihil factus es, et non eris in perpetuum. Quod quidem fit propter defectum charitatis, per quam homo bene utitur intellectu perfecto. Sine charitate autem eius usus bonus non est. Unde et supra c. VIII, 1 dicitur, quod scientia inflat, charitas aedificat. Est autem notandum quod apostolus hic loquitur de sapientia et scientia, secundum quod pertinent ad dona gratiae gratis datae, quae sine charitate esse possunt. Nam secundum quod computantur inter septem dona spiritus sancti, numquam sine charitate habentur. Unde et Sap. I, 4 dicitur: in malevolam animam non intrabit sapientia. Et Sap. X, 10 dicitur: dedit illi scientiam sanctorum. De prophetia autem et fide manifestum est, quod sine charitate haberi possunt. Sed notandum est hic quod fides firma, etiam sine charitate, miracula facit. Unde, Matth. VII, 22, dicentibus: nonne in nomine tuo prophetavimus, et multas virtutes fecimus? Dicitur: numquam novi vos. Spiritus enim sanctus operatur virtutes etiam per malos, sicut et per eos loquitur veritatem. Deinde cum dicit et si distribuero, etc., ostendit idem in his quae pertinent ad opera, quae consistunt in hoc quod homo faciat bona, secundum illud Gal. VI, v. 9: bonum facientes, non deficiamus; et in hoc quod patienter sustineat mala, secundum illud Ps. XCI, 15 s.: bene patientes erunt, ut annuntient. Inter caetera vero bona opera magis commendantur opera pietatis, secundum illud I Tim. IV, 8: pietas ad omnia utilis est. Circa quod opus quatuor conditiones designat. Quarum prima est, quod opus pietatis non totum congregetur in unum, sed dividatur in plures, secundum illud Ps. CXI, 9: dispersit, dedit pauperibus. Et hoc designatur cum dicitur si distribuero. Secundo ut opus pietatis fiat ad subveniendum necessitati, non ad serviendum superfluitati, secundum illud Is.
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LVIII, 7: frange esurienti panem tuum, et hoc designatur, cum dicitur in cibos pauperum. Tertio ut opus pietatis exhibeatur indigentibus, secundum illud Lc. XIV, 13: cum facis convivium, voca pauperes; et hoc designatur, cum dicitur pauperum. Quarto ad perfectionem pertinet, ut homo omnia bona sua in opera pietatis expendat, secundum illud Matth. XIX, 21: si vis perfectus esse, vade, vende omnia quae habes, et da pauperibus; et hoc designatur, cum dicitur omnes facultates meas. Inter mala vero quae quis sustinet patienter, potissimum est martyrium. Unde dicitur Matth. V, 10: beati qui persecutionem patiuntur propter iustitiam. Quod etiam quadrupliciter commendat. Primo quidem, quia laudabilius est quod, necessitate imminente, puta propter defensionem fidei, seipsum offerat passioni, quam si deprehensus patiatur. Et ideo dicit si tradidero. Sicut et de Christo dicitur Eph. V, 2: tradidit semetipsum pro nobis. Secundo quia gravior est corporis humani iactura, quam rerum, de quo tamen quidam commendantur Hebr. X, 34: rapinam bonorum vestrorum cum gaudio sustinuistis. Et ideo dicit corpus. Is. l, 6: dedi corpus meum percutientibus. Tertio laudabilius est quod aliquis exponat corpus suum supplicio, quam corpus filii, vel cuiuscumque propinqui, de quo tamen commendatur quaedam mulier II Mac. VII, 20: supra modum videtur mirabilis et bonorum memoria digna, quae pereuntes septem filios sub unius diei tempore conspiciens, bono animo ferebat. Et ideo dicit meum. Iudicum V, v. 9: qui propria voluntate obtulistis vos discrimini pro domino. Quarto redditur martyrium laudabilius ex acerbitate poenae, de quo subditur ita ut ardeam, sicut Laurentius. Eccli. l, 9: quasi ignis effulgens et thus ardens in igne. Si, inquam, praedicta opera tam excellentia fecero, charitatem autem non habuero, vel quia simul cum praedictis operibus adest voluntas peccandi mortaliter, vel quia fiunt propter inanem gloriam, nihil mihi prodest, scilicet quantum ad meritum vitae aeternae, quae solis diligentibus Deum repromittitur, secundum illud Iob XXXVI, 33: annuntiat de ea amico suo quod possessio eius sit. Et notandum quod locutionem, quae est vox animalis, si sit sine charitate, comparat non existenti, opera autem quae fiunt propter fidem, si sint sine charitate, dicit esse infructuosa. Sap. III, 11: vacua est spes eorum, et labores sine fructu.
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Postquam apostolus ostendit charitatem esse adeo necessariam, quod sine ea nullum spirituale donum sufficiat ad salutem, hic ostendit eam adeo esse utilem et efficacis virtutis, quod per eam cuncta opera virtutis implentur. Et primo praemittit duo quasi generalia; secundo subiungit in speciali virtutum opera, quae per charitatem complentur, ibi charitas non aemulatur, et cetera. Circa primum duo facit. Nam omnis virtus consistit in hoc quod aliquis in operando bene se habeat in sustinendo mala, vel in operando bona. Quantum ergo ad tolerantiam malorum, dicit charitas patiens est, id est facit patienter tolerari mala. Cum enim homo diligit aliquem propter eius amorem, de facili tolerat quaecumque difficilia; et similiter qui diligit Deum, propter eius amorem patienter tolerat quaecumque adversa. Unde et Cant. VIII, 7 dicitur: aquae multae non poterunt extinguere charitatem, nec flumina obruent eam. Iac. I, 4: patientia opus perfectum habet. Quantum autem ad operationem bonorum, subdit benigna est; benignitas autem dicitur quasi bona igneitas, ut scilicet sicut ignis liquefaciendo effluere facit, ita charitas hoc efficit, ut bona quae homo habet, non sibi soli retineat, sed ad alios derivet, secundum illud Prov. V, 16: deriventur fontes tui foras, et in plateis aquas tuas divide. Quod quidem charitas facit. Unde I Io. III, 17 dicitur: qui habuerit substantiam huius mundi, et viderit fratrem suum necesse habere, et clauserit viscera sua ab eo, quomodo charitas Dei manet in eo? Unde et Eph. IV, 32 dicitur: estote invicem benigni et misericordes. Et Sap. I, 6 dicitur: benignus est spiritus sapientiae. Deinde cum dicit charitas non aemulatur, etc., proponit in speciali virtutum opera, quae charitas efficit, et quia ad virtutem duo pertinent, scilicet abstinere a malo et facere bonum, secundum illud Ps. XXXIII, v. 15: declina a malo, et fac bonum, et Is. c. I, 16 s.: quiescite agere perverse, discite benefacere. Primo ostendit quomodo charitas facit omnia mala vitare; secundo quomodo facit omnia bona efficere, ibi congaudet autem veritati, et cetera. Malum autem efficaciter non potest homo Deo facere, sed solum sibi et proximo, secundum illud Iob XXXV, 6: si peccaveris, quid ei nocebis? Et postea subditur: homini qui similis tui est, nocebit impietas tua. Primo ergo ostendit quomodo per charitatem vitantur mala, quae sunt contra proximum; secundo quomodo vitantur mala, quibus aliquis deordinatur in seipso, ibi non inflatur, et cetera. Malum autem quod est contra proximum, potest esse in affectu et in effectu. In affectu autem praecipue est, cum per invidiam quis dolet de bonis proximi, quod directe contrariatur charitati, ad quam pertinet quod homo diligat proximum sicut seipsum, ut habetur Lev. XIX, 18. Et ideo ad charitatem pertinet, ut sicut homo gaudet de bonis propriis, ita gaudeat de bonis proximi. Ex quo sequitur quod charitas excludat invidiam. Et hoc est quod dicit charitas non aemulatur, id est non invidet, quia scilicet facit cavere invidiam. Unde et in Ps. XXXVI, 1 dicitur: noli aemulari in malignantibus. Et Prov. c. XXIII, 17: non aemuletur cor tuum peccatores. Quantum ad effectum, subdit non agit perperam, id est perverse contra aliquem. Nullus enim iniuste agit contra illum quem diligit sicut seipsum. Is. I, 16: quiescite agere perverse. Deinde cum dicit non inflatur etc., ostendit quomodo charitas facit vitare mala, quibus aliquis deordinatur in seipso. Et primo quantum ad passiones, secundo quantum ad electionem, ibi non cogitat malum. Ostendit ergo primo quod charitas repellit inordinatam passionem, quantum ad tria. Primo quidem quantum ad superbiam, quae est inordinatus appetitus propriae excellentiae. Tunc autem inordinate suam excellentiam quis appetit, quando non sufficit ei contineri in eo gradu, qui sibi est a Deo praestitus. Et ideo dicitur Eccli. X, 14: initium superbiae hominis, apostatare a Deo. Quod quidem fit, dum homo non vult contineri sub regula ordinationis divinae. Et hoc repugnat charitati, qua quis super omnia Deum diligit. Col. II, 18 s.: inflatus sensu carnis suae, et non tenens caput, et cetera. Recte autem superbia inflationi comparatur. Nam id quod inflatur, non habet solidam magnitudinem, sed apparentem; ita superbi videntur quidem esse sibi magni, cum tamen vera magnitudine careant, quae non potest esse absque ordine divino. Sap. IV, v. 19: dirumpet illos inflatos sine voce. Est autem principalis superbiae filia, ambitio, per quam aliquis quaerit praeesse; quam etiam charitas excludit, quae potius proximis eligit ministrare, secundum illud Gal. V, 13: per charitatem spiritus servite invicem. Et ideo subdit non est ambitiosa, id est, facit hominem ambitionem vitare. Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris.
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Secundo, ostendit quomodo charitas excludit inordinationem cupiditatis, cum dicit non quaerit quae sua sunt, ut intelligatur cum praecisione, id est neglectis bonis aliorum. Nam qui diligit alios sicut seipsum, bona aliorum quaerit sicut et sui ipsius. Unde et supra X, 33 apostolus dixit non quaerens quod mihi utile est, sed quod multis, ut salvi fiant. Contra quod de quibusdam dicitur Phil. II, 21: omnes quae sua sunt quaerunt, non quae Iesu Christi. Potest et aliter intelligi non quaerit quae sua sunt, id est, non repetit ea quae sunt sibi ablata, scilicet in iudicio cum scandalo: quia magis amat salutem proximi, quam pecuniam, secundum illud Phil. ult.: non quaero datum, sed requiro fructum abundantem in iustitia vestra. Quod tamen qualiter intelligendum sit, supra VI dictum est. Tertio, ostendit quomodo charitas excludat inordinationem irae, dicens non irritatur, id est non provocatur ad iram. Est enim ira inordinatus appetitus vindictae. Ad charitatem autem pertinet magis remittere offensas, quam supra modum aut inordinate vindicare, secundum illud Col. III, v. 13: donantes vobismetipsis, si quis adversus aliquem habet querelam; Iac. I, 20: ira viri iustitiam Dei non operatur. Deinde cum dicit non cogitat, etc., ostendit quomodo per charitatem excluditur inordinatio electionis. Est autem electio, ut dicitur in III Ethic. appetitus praeconsiliati. Tunc ergo homo peccat ex electione et non ex passione, quando ex consilio rationis affectus eius provocatur ad malum. Charitas ergo primo quidem excludit perversitatem consilii. Et ideo dicit non cogitat malum, id est non permittit excogitare quomodo aliquis perficiat malum. Mich. II, 1: vae qui cogitatis inutile, operamini malum in cubilibus vestris. Is. I, 16: auferte malum cogitationum vestrarum ab oculis meis. Vel charitas non cogitat malum, quia non permittit hominem per varias suspiciones et temeraria iudicia cogitare malum de proximo. Matth. IX, 4: ut quid cogitatis mala in cordibus vestris?
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Secundo, charitas excludit inordinatum affectum malorum, cum dicit non gaudet super iniquitate. Ille enim qui ex passione peccat, cum quodam remorsu et dolore peccatum committit; sed ille qui peccat ex electione, gaudet ex hoc ipso quod peccatum committit, secundum illud Prov. II, 14: qui laetantur cum male fecerint, et exultant in rebus pessimis. Hoc autem charitas impedit, inquantum est amor summi boni, cui repugnat omne peccatum. Vel dicit quod charitas non gaudet super iniquitate, scilicet a proximo commissa, quinimo de ea luget, inquantum contrariatur proximorum saluti quam cupit. II Cor. XII, v. 21: ne iterum cum venero humiliet me Deus apud vos, et lugeam multos ex his, qui ante peccaverunt. Deinde cum dicit congaudet autem, etc., ostendit quomodo charitas facit operari bonum. Et primo quantum ad proximum; secundo quantum ad Deum, ibi omnia credit, et cetera. Quantum ad proximum autem, homo operatur bonum dupliciter. Primo quidem gaudendo de bonis eius. Et quantum ad hoc dicit congaudet autem veritati, scilicet proximi, vel vitae, vel doctrinae, vel iustitiae, ex eo quod proximum diligit sicut seipsum. In III Io. v. 3: gavisus sum valde venientibus fratribus, et testimonium perhibentibus veritati tuae, sicut in charitate ambulas. Secundo in hoc quod homo mala proximi sustinet prout decet. Et quantum ad hoc dicit omnia suffert, id est absque turbatione sustinet omnes defectus proximorum, vel quaecumque adversa. Rom. XV, 1: debemus nos firmiores imbecillitates infirmorum sustinere. Gal. VI, 2: alter alterius onera portate, et sic adimplebitis legem Christi, scilicet charitatem. Deinde cum dicit omnia credit, ostendit quomodo charitas faciat operari bonum in comparatione ad Deum. Quod quidem fit praecipue per virtutes theologicas, quae habent Deum pro obiecto. Sunt autem praeter charitatem duae virtutes theologicae, ut infra dicitur, scilicet fides et spes. Quantum ergo ad fidem dicit omnia credit, scilicet quae divinitus traduntur. Gen. XV, v. 6: credidit Abraham Deo, et reputatum est ei ad iustitiam. Credere vero omnia quae ab homine dicuntur, est levitatis, secundum illud Eccli. XIX, 4: qui cito credit, levis est corde. Quantum autem ad spem, dicit omnia sperat, quae scilicet promittuntur a Deo. Eccli. c. II, 9: qui timetis Deum, sperate in eum. Et ne spes frangatur per dilationem, subdit omnia sustinet, id est patienter expectat quae promittuntur a Deo quamvis dilata, secundum illud Hab. II, 3: si moram fecerit, expecta eum; Ps. XXVI, 14: confortetur cor tuum, et sustine dominum.
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Postquam apostolus ostendit quod charitas excellit alia dona spiritus sancti necessitate et fructuositate, hic ostendit excellentiam charitatis ad alia dona quantum ad permanentiam. Et circa hoc tria facit. Primo proponit differentiam charitatis ad alia dona spiritus sancti, quantum ad permanentiam; secundo probat quod dixerat, ibi ex parte enim cognoscimus, etc.; tertio infert conclusionem intentam, ibi nunc autem manent, et cetera. Circa primum duo facit. Primo proponit permanentiam charitatis; secundo cessationem aliorum donorum, ibi sive prophetiae, et cetera. Dicit ergo primo charitas numquam excidit. Quod quidem male intelligentes, in errorem ceciderunt, dicentes, quod charitas semel habita, numquam potest amitti, cui videtur consonare quod dicitur I Io. III, v. 9: omnis qui natus est ex Deo, peccatum non facit, quoniam semen ipsius in eo manet. Sed huius dicti primo quidem sententia falsa est. Potest enim aliquis charitatem habens, a charitate excidere per peccatum, secundum illud Apoc. II, 4 s.: charitatem tuam primam reliquisti. Memor esto itaque unde excideris, et age poenitentiam. Et hoc ideo est, quia charitas recipitur in anima hominis secundum modum ipsius, ut scilicet possit ea uti, vel non uti. Dum vero ea utitur homo, peccare non potest: quia usus charitatis est dilectio Dei super omnia, et ideo nihil restat propter quod homo Deum offendat. Et per hunc modum intelligitur verbum Ioannis inductum. Secundo, praedicta sententia non est secundum intentionem apostoli, quia non loquitur hic de cessatione donorum spiritualium, per peccatum mortale, sed potius de cessatione donorum spiritualium, quae pertinent ad hanc vitam per gloriam supervenientem. Unde sensus apostoli est charitas numquam excidit, quia scilicet sicut est in statu viae, ita permanebit in statu patriae et cum augmento, secundum illud Is. XXXI, 9: dixit dominus cuius ignis est in Sion, scilicet in Ecclesia militante et caminus eius in Ierusalem, id est in pace caelestis patriae. Deinde cum dicit sive prophetiae, etc., proponit cessationem aliorum donorum spiritualium, et specialiter eorum quae praecipua videntur. Primo quantum ad prophetiam, dicit sive prophetiae evacuabuntur, id est cessabunt, quia scilicet in futura gloria prophetia locum non habebit, propter duo. Primo quidem quia prophetia respicit futurum, status autem ille non expectabit aliquid in futurum, sed erit finale complementum omnium eorum quae ante fuerant prophetata. Unde in Ps. XLVII, v. 9 dicitur: sicut audivimus, scilicet per prophetas, ita et vidimus, praesentialiter, in civitate domini virtutum. Secundo quia prophetia est cum cognitione figurali et aenigmatica, quae cessabit in patria. Unde dicitur Num. XII, 6: si quis fuerit inter vos propheta domini, per somnium aut in visione apparebo ei, vel per somnium loquar ad illum. Et Osee XII, 10: in manibus prophetarum assimilatus sum. Secundo quantum ad donum linguarum, dicit sive linguae cessabunt. Quod quidem non est intelligendum quantum ad ipsa membra corporea, quae linguae dicuntur, ut dicitur infra XV, 52: mortui resurgent incorrupti, id est, absque diminutione membrorum. Neque autem intelligendum est quantum ad usum linguae corporeae. Est enim futura in patria laus vocalis, secundum illud Ps. CXLIX, 6: exultationes Dei in gutture eorum, ut Glossa ibidem exponit. Est ergo intelligendum quantum ad donum linguarum, quo scilicet aliqui in primitiva Ecclesia linguis variis loquebantur, ut dicitur Act. II, 4. In futura enim gloria, quilibet quamlibet linguam intelliget. Unde non erit necessarium variis linguis loqui. Nam etiam a primordio generis humani, ut dicitur Gen. c. XI, 1: unus erat sermo, et unum labium omnibus, quod multo magis erit in ultimo statu, in quo erit unitas consummata. Tertio quantum ad scientiam, subdit: sive scientia destruetur. Ex quo quidam accipere voluerunt quod scientia acquisita totaliter perditur cum corpore. Ad cuius veritatis inquisitionem considerare oportet, quod duplex est vis cognitiva, scilicet vis sensitiva et vis intellectiva. Inter quas est differentia, quia vis sensitiva est actus organi corporalis, et ideo necesse est quod desinat corpore corrupto; vis autem intellectiva non est actus alicuius organi corporei, ut probatur in III de anima, et ideo necesse est quod maneat corpore corrupto. Si ergo aliquid scientiae acquisitae conservetur in parte animae intellectivae, necesse est quod id permaneat post mortem. Quidam ergo posuerunt quod species intelligibiles non conservantur in intellectu possibili, nisi quamdiu intelligit. Conservantur autem species phantasmatum in potentiis animae sensitivae, puta in memorativa et imaginativa; ita scilicet quod semper intellectus possibilis quando de novo vult intelligere, etiam quae prius intellexit, indiget abstrahere a phantasmatibus per lumen intellectus agentis, et secundum hoc consequens est quod scientia hic acquisita non remaneat post mortem. Sed haec positio est primo quidem contra rationem. Manifestum est enim quod species intelligibiles in intellectu possibili recipiuntur ad minus dum actu intelligit. Quod autem recipitur in aliquo, est in eo per modum recipientis. Cum ergo substantia intellectus possibilis sit immutabilis et fixa, consequens est, quod species intelligibiles remaneant in eo immobiliter. Secundo est contra auctoritatem Aristotelis in III de anima, qui dicit quod cum intellectus possibilis est sciens unumquodque, tunc etiam est intelligens in potentia. Et sic patet quod habet species intelligibiles per quas dicitur sciens, et tamen adhuc est in potentia ad intelligendum in actu, et ita species intelligibiles sunt in intellectu possibili, etiam quando non intelligit actu. Unde etiam, ibidem, philosophus dicit, quod anima intellectiva est locus specierum, quia scilicet in ea conservantur species intelligibiles. Indiget tamen in hac vita convertere se ad phantasmata, ad hoc quod actu intelligat, non solum ut abstrahat species a phantasmatibus, sed etiam ut species habitas phantasmatibus applicet: cuius signum est quod laeso organo virtutis imaginativae, vel etiam memorativae, non solum impeditur homo ab acquisitione novae scientiae, sed etiam ab usu scientiae prius habitae. Sic ergo remanet scientia in anima post corporis mortem, quantum ad species intelligibiles, non autem quantum ad inspectionem phantasmatum, quibus anima separata non indigebit, habens esse et operationem absque corporis communione. Et secundum hoc apostolus hic dicit, quod scientia destruetur, scilicet secundum conversionem ad phantasmata. Unde et Is. XXIX, v. 14 dicitur: peribit sapientia a sapientibus, et intellectus prudentium eius abscondetur.
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Deinde cum dicit ex parte enim cognoscimus, probat quod dixerat: et primo inducit probationem; secundo manifestat ea, quae in probatione continentur, ibi cum essem parvulus, et cetera. Inducit ergo primo ad probandum propositum talem rationem: adveniente perfecto cessat imperfectum; sed dona alia praeter charitatem habent imperfectionem; ergo cessabunt superveniente perfectione gloriae. Primo ergo proponit minorem propositionem quo ad imperfectionem scientiae, cum dicit ex parte enim cognoscimus, id est imperfecte. Nam pars habet rationem imperfecti. Et hoc praecipue verificatur quantum ad cognitionem Dei, secundum illud Iob XXXVI, v. 26: ecce Deus magnus vincens scientiam nostram; et XXVI, 14: ecce haec ex parte dicta sunt viarum eius. Proponit etiam imperfectionem prophetiae, cum subdit et ex parte id est imperfecte, prophetamus. Est enim prophetia cognitio cum imperfectione, ut dictum est. Tacet autem de dono linguarum, quod est imperfectius his duobus, ut infra XIV, 2 patebit.
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Secundo ponit maiorem, dicens cum autem venerit quod perfectum est, id est, perfectio gloriae, evacuabitur quod ex parte est, id est, omnis imperfectio tolletur. De qua perfectione dicitur I Petr. ult.: modicum passos ipse perficiet. Sed secundum hoc videtur, quod etiam charitas evacuetur per futuram gloriam, quia ipsa est imperfecta in statu viae per comparationem ad statum patriae. Dicendum ergo, quod imperfectio dupliciter se habet ad id quod dicitur imperfectum. Quandoque enim est de ratione eius, quandoque vero non, sed accidit ei; sicut imperfectio est de ratione pueri, non autem de ratione hominis, et ideo, adveniente perfecta aetate, cessat quidem pueritia: sed humanitas fit perfecta. Imperfectio est ergo de ratione scientiae, prout hic de Deo habetur, inquantum scilicet cognoscitur ex sensibilibus; et similiter de ratione prophetiae, inquantum est cognitio figuralis et in futurum tendens. Non est autem de ratione charitatis ad quam cognitum bonum diligere pertinet. Et ideo superveniente perfectione gloriae, cessat prophetia et scientia; charitas autem non cessat, sed magis perficitur, quia quanto perfectius cognoscetur Deus, tanto etiam perfectius amabitur. Deinde cum dicit cum essem parvulus, etc., manifestat ea quae praemissa sunt. Et primo manifestat maiorem, scilicet quod veniente perfecto cessat imperfectum; secundo manifestat minorem, scilicet quod scientia, et prophetia sint imperfecta, ibi videmus nunc, et cetera. Ostendit autem primum per similitudinem perfecti et imperfecti, quod invenitur in aetate corporali. Unde et primo describit imperfectum aetatis corporalis, dicens cum essem parvulus, scilicet aetate, loquebar ut parvulus, id est prout congruit parvulo, scilicet balbutiendo. Unde propter naturalem defectum locutionis, qui est in parvulis, commendatur sapientia quod linguas infantium facit disertas, Sap. X, v. 21; et ut parvulus loquitur, qui vana loquitur. Ps. XI, 3: vana locuti sunt unusquisque ad proximum suum. Quantum vero ad iudicium subdit sapiebam ut parvulus, id est, approbabam vel reprobabam aliqua stulte, ut faciunt parvuli, qui quandoque pretiosa contemnunt, et vilia appetunt, ut dicitur Prov. I, 22: usquequo, parvuli, diligitis infantiam, et stulti ea quae sunt sibi noxia cupient? Sapiunt ergo ut parvuli, qui, spiritualibus contemptis, terrenis inhaerent; de quibus dicitur Phil. III, v. 19: gloria in confusione eorum, qui terrena sapiunt. Quantum autem ad rationis discursum, dicit cogitabam ut parvulus, id est aliqua vana. Unde et in Ps. XCIII, 11 dicitur: dominus scit cogitationes hominum, quoniam vanae sunt. Et videtur apostolus ordine praepostero haec tria ponere. Nam locutio praeexigit iudicium sapientiae: iudicium vero praesupponit cogitationes rationis. Et hoc satis congruit imperfectioni puerili, in qua est locutio sine iudicio, et iudicium sine deliberatione. Potest autem referri, quod dicit loquebar ut parvulus, ad donum linguarum; cum dicit sapiebam ut parvulus, ad donum prophetiae; quod autem subdit cogitabam ut parvulus, ad donum scientiae.
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Secundo ponit id quod pertinet ad perfectionem aetatis, dicens quando autem factus sum vir, id est quando perveni ad perfectam et virilem aetatem, evacuavi, id est abieci, quae erant parvuli; quia, ut dicitur Is. LXV, 20, puer centum annorum morietur, et peccator centum annorum maledictus erit. Et est attendendum, quod apostolus hic comparat statum praesentem pueritiae propter imperfectionem; statum autem futurae gloriae propter perfectionem, virili aetati.
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Hic loquitur de visione, quae est cognitio Dei. Unde omnia praecedentia dona evacuanda, sunt intelligenda secundum quod ordinantur ad cognitionem Dei. Circa hoc duo facit. Primo enim probat id quod intendit in generali; secundo in speciali de seipso, ibi nunc cognosco, et cetera. Dicit ergo: dixi quod ex parte cognoscimus, quia nunc videmus per speculum in aenigmate, sed tunc, scilicet in patria videbimus facie ad faciem. Ubi primo considerandum est, quid sit videre per speculum in aenigmate; secundo quid sit videre facie ad faciem. Sciendum est ergo, quod sensibile aliquid potest tripliciter videri, scilicet aut per sui praesentiam in re vidente, sicut ipsa lux, quae praesens est oculo; aut per praesentiam suae similitudinis in sensu immediate derivatam ab ipsa re, sicut albedo quae est in pariete videtur, non existente ipsa albedine praesentialiter in oculo, sed eius similitudine, licet ipsa similitudo non videatur ab eo; aut per praesentiam similitudinis non immediate derivatae ab ipsa re, sed derivatae a similitudine rei in aliquid aliud, sicut cum videtur aliquis homo per speculum. Non enim similitudo hominis immediate est in oculo, sed similitudo hominis resultantis in speculo. Per hunc ergo modum loquendo de visione Dei, dico quod naturali cognitione solus Deus videt seipsum: quia in Deo idem est sua essentia et suus intellectus. Et ideo sua essentia est praesens suo intellectui. Sed secundo modo forte Angeli naturali cognitione Deum vident, inquantum similitudo divinae essentiae relucet immediate in eos. Tertio vero modo cognoscimus nos Deum in vita ista, inquantum invisibilia Dei per creaturas cognoscimus, ut dicitur Rom. I, 20. Et ita tota creatura est nobis sicut speculum quoddam: quia ex ordine, et bonitate, et magnitudine, quae in rebus a Deo causata sunt, venimus in cognitionem sapientiae, bonitatis et eminentiae divinae. Et haec cognitio dicitur visio in speculo. Ulterius autem sciendum est, quod huiusmodi similitudo, quae est similitudinis in alio relucentis, est duplex: quia aliquando est clara et aperta, sicut illa quae est in speculo; aliquando obscura et occulta, et tunc illa visio dicitur aenigmatica, sicut cum dico: me mater genuit, et eadem gignitur ex me. Istud est per simile occultum. Et dicitur de glacie, quae gignitur ex aqua congelata, et aqua gignitur ex glacie resoluta. Sic ergo patet, quod visio per similitudinem similitudinis est in speculo per simile occultum in aenigmate, sed per simile clarum et apertum facit aliam speciem allegoricae visionis. Inquantum ergo invisibilia Dei per creaturas cognoscimus, dicimur videre per speculum. Inquantum vero illa invisibilia sunt nobis occulta, videmus in aenigmate. Vel aliter, videmus nunc per speculum, id est per rationem nostram, et tunc ly per, designat virtutem tantum. Quasi dicat videmus per speculum, id est virtute animae nostrae. Circa secundum vero sciendum est, quod Deus, secundum quod Deus, non habet faciem, et ideo hoc, quod dicit, facie ad faciem, metaphorice dicitur. Cum enim videmus aliquid in speculo, non videmus ipsam rem, sed similitudinem eius; sed quando videmus aliquid secundum faciem, tunc videmus ipsam rem sicut est. Ideo nihil aliud vult dicere apostolus, cum dicit: videbimus in patria facie ad faciem, quam quod videbimus ipsam Dei essentiam. I Io. III, 2: videbimus eum sicuti est, et cetera. Sed contra est, quia Gen. XXXII, 30 dicitur: vidi dominum facie ad faciem, et cetera. Sed constat, quod tunc non vidit essentiam Dei; ergo videre facie ad faciem, non est videre essentiam Dei. Responsio. Dicendum est quod illa visio fuit imaginaria; visio autem imaginaria est quidam gradus altior, scilicet videre illud quod apparet: in ipsa imagine in qua apparet et alius gradus infimus scilicet audire tantum verba. Unde Iacob, ut insinuaret excellentiam visionis imaginariae sibi ostensae, dicit vidi dominum facie ad faciem, id est vidi dominum imaginarie apparentem in sua imagine et non per essentiam suam. Sic enim non fuisset visio imaginaria. Sed tamen quidam dicunt, quod in patria ipsa divina essentia videbitur per similitudinem creatam. Sed hoc est omnino falsum et impossibile, quia numquam potest aliquid per essentiam cognosci per similitudinem, quae non conveniat cum re illa in specie. Lapis enim non potest cognosci secundum illud quod est, nisi per speciem lapidis, quae est in anima. Nulla enim similitudo ducit in cognitionem essentiae alicuius rei, si differat a re illa secundum speciem, et multo minus si differt secundum genus. Non enim per speciem equi, vel albedinis potest cognosci essentia hominis, et multo minus essentia Angeli. Multo ergo minus per aliquam speciem creatam, quaecumque sit illa, potest videri divina essentia, cum ab essentia divina plus distet quaecumque species creata in anima, quam species equi, vel albedinis ab essentia Angeli. Unde ponere quod Deus videatur solum per similitudinem, seu per quamdam refulgentiam claritatis suae, est ponere divinam essentiam non videri. Et, praeterea, cum anima sit quaedam similitudo Dei, visio illa non magis esset specularis et aenigmatica, quae est in via, quam visio clara et aperta, quae repromittitur sanctis in gloria, et in qua erit beatitudo nostra. Unde Augustinus dicit hic in Glossa, quod visio Dei, quae est per similitudinem, pertinet ad visionem speculi et aenigmatis. Sequeretur etiam quod beatitudo hominis ultima esset in alio, quam in ipso Deo, quod est alienum a fide. Naturale etiam hominis desiderium, quod est perveniendi ad primam rerum causam, et cognoscendi ipsam per seipsam, esset inane. Sequitur nunc cognosco ex parte, et cetera. Hic, illud quod probavit in generali, probat in speciali de cognitione sui ipsius, dicens nunc, id est in praesenti vita, ego Paulus cognosco ex parte, id est obscure et imperfecte; tunc autem, scilicet in patria, cognoscam sicut et cognitus sum, id est: sicut Deus cognovit essentiam meam, ita Deum cognoscam per essentiam; ita quod ly sicut, non importat hic aequalitatem cognitionis, sed similitudinem tantum.
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Consequenter infert principalem conclusionem cum dicit nunc autem manent, et cetera. Causa autem quare non facit mentionem de omnibus donis, sed de istis tribus tantum est quia haec tria coniungunt Deo, alia autem non coniungunt Deo, nisi mediantibus istis; alia etiam dona sunt quaedam disponentia ad gignendum ista tria in cordibus hominum. Unde et solum ista tria, scilicet fides, spes et charitas, dicuntur virtutes theologicae, quia habent immediate Deum pro obiecto. Sed cum dona sint ad perficiendum vel affectum vel intellectum, et charitas perficiat affectum, fides intellectum: non videtur quod spes sit necessaria, sed superflua. Ad hoc sciendum, quod amor est quaedam vis unitiva, et omnis amor in unione quadam consistit. Unde et secundum diversas uniones, diversae species amicitiae a philosopho distinguuntur. Nos autem habemus duplicem coniunctionem cum Deo. Una est quantum ad bona naturae, quae hic participamus ab ipso; alia quantum ad beatitudinem, inquantum nos hic sumus participes per gratiam supernae felicitatis, secundum quod hic est possibile, speramus etiam ad perfectam consecutionem illius aeternae beatitudinis pervenire et fieri cives caelestis Ierusalem. Et secundum primam communicationem ad Deum, est amicitia naturalis secundum quam unumquodque, secundum quod est, Deum ut causam primam et summum bonum appetit et desiderat, ut finem suum. Secundum vero communicationem secundam est amor charitatis, qua solum creatura intellectualis Deum diligit. Quia vero nihil potest amari nisi sit cognitum, ideo ad amorem charitatis exigitur primo cognitio Dei. Et quia hoc est supra naturam, primo exigitur fides, quae est non apparentium. Secundo ne homo deficiat, vel aberret, exigitur spes, per quam tendat in illum finem, sicut ad se pertinentem. Et de his tribus dicitur Eccli. II, 8: qui timetis Deum, credite in illum, quantum ad fidem; qui timetis Deum, sperate in illum, quantum ad spem; qui timetis Deum, diligite eum, quantum ad charitatem. Ista ergo tria manent nunc, sed charitas maior est omnibus, propter ea quae dicta sunt supra.
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1. Si linguis hominum loquar et angelorum. Quoniam Corinthii donum linguarum prae caetoris admirabantur, sive quia primum hoc Apostoli acceperant, descendente super ipsos Spiritu sancto, Act. 2., quae ratio est apud Theodoretum; seu potius, quia per se tale est, ut hominem vulgo faciat admirabilem magis, quam scientiae, quae de rebus sunt; idcirco Paulus ab eo capit exordium. Si, inquit, dono linguarum ita polleam, ut omnium gentium linguis loquar, imo et angelorum. Hoc addidit, secundum Cajetanum, ut locutioni sensibili, quae per linguas hominum significatur, adjungeret locutionem intellectualem, qualis est angelorum, de qua disputant theologi, nominatim S. Thomas etiam hoc loco; vel potius, secundum alios, ut hoc schemate prodesse. Virtutes et opera charitatis recensint, cessantibus, ostendit permansuram, fide sermonis, aliquid humanis linguis excellentius significaret, quomodo dicimus, egregia forma vel ingenio juvenem habere vultum vel ingeniixm angelicum. Nam angelos proprie linguas seu linguarum genera non habere, constat apud omnes doctos, etiam eos, qui col-pora quaedam subtilia illis tribuunt. Sed si linguas haberent, essent illae profecto linguis omnium hominum praestantiores, in quantum eorum naturapraestantior esthumana. Non est hic de eloquentia sermo, sed de generibus linguarum. Unde sensum Apostoli non reddunt, qui linguas angelorum interpretantur angelicam, id est, eximiam quandam gratiam dicendi.
Charitatem autem non habeam. Quid nomine charitatis intelligat Apustolus, paulo post exponemus. Loquitur autem in prima persona, ut ostendat, se neminem excipere a generali sententia.
Factus sum velut aes sonans, aut cymbalum tinniens. Velut non est in Graeco, sed a quopiam additum explicandae sententiae causa, q^uemadmodum et adjecit Syrus paraphrastes. Augustinus sine eo legit: Factus sum aeramentum sonans, serm. 50. de verbis Domini, et lib. 15. de Trin. cap. 18. Cymbalum apud veteres instrumentum erat sonorum magis, quam musicum, quo mulieres utebantur, a Cajetano satis curiose descriptum. Tinniens, Graece aXot.Aa.C,ov, quod etiam significat, jubilans, ululans, exultans. Faber vertit jubilans, ut opponatur linguis angelorum Deo jubilantium. At revera cymbalo adjectum non aliud significat, quam quod noster interpres et alii verterunt. Comparat Apostolus eum, qui linguis loquitur charitate vacuus, aeri sonanti et cymbalo tinnienti, vel quia talis solum aliis prodest, non sibi, velut haec inanima, aes et cymbalum, sonando serviunt hominibus, ac se ipsa deterunt et corrumpunt. Sic enim Latini fere exponunt. (Atque huic persimile est, quod Cleanthes philosophus, referente Laertio, dicebat, Peripateticis idem accidere, quod lyris, quae cum bene sonant hominesque oblectant, se ipsas tamen non audiunt.) Vel secundum Graecos interpretes, quia non solum sibi non prodest, sed nec aliis. Cum enim careat charitate, quae aedificat, non utique dono liuguarnm utitur ad aliorum aedificationem. Hic commentarius etiam apud Primasium est ac nonnullos Latinos recentiores, et convenire videtur cum eo, quod sequenti cap. dicitur, eos, qui temere et indiscrete linguis loquuntur, cum non adsit, qui interpretetur, non aedificare Ecclesiam, sed in aera loqui, remque agere inutilem. Valet autem etiam secundum hunc intellectum comparatio, quia aes quidem resonat, sed sonitu suo nihil certi significat, cymbalum autem tinnitu tantum delectat; neutrum vero confert quidquam ad usum vitae humanae. Nam quod ad sonum utriusque naturalem attinet, ac nisi arte pulsentur, nullius certae rei significationem igerunt audientibus; quomodo capite sequenti de tibia, cithara et tuba dicitur, nisi distinctionem sonituum, quae fit ab arte, dederint, non intelligi, quod sonatur. Unde quod ars praestat instrumentis inanimatis, id charitas praestat linguis, scilicet intellectum, utilitatem, aedificationem. Illud etiam, quod praecedit: Charitatem autem 7ion habeam, exponunt iidem de charitate, qua donum linguarum applicetur ad aliorum utilitatem. Verumtamen prior sensus magis convenit cum his, quae proxime sequuntur, Jj ubi dicit: Nihil sum, nihil mihi prodest, 1 tamquam id solum urgens, quod sibi sit inutilis. Alioqui sane constat, eos, qui dona, de quibus hic agitur, acceperunt, etsi charitate destitutos sibique inutiles, saepe tamen aliis suo ministerio prodesse, sive in exhibendis Ecclesiae Sacramentis, sive in praedicando verboDei, nonnumquam etiam in operandis miraculis; ut illi, qui dicturi sunt: Domine, nonne in nomine tuo prophetavimus, daemonia ejecimus, virtutes multas fecimus? Tales multi sunt in Ecclesia mercenarii, quaerentes, quae sua sunt, non quae Jesu Christi, per quos tamen ovibus Christi salutaria doctrinae pabula praebentur. Tales erant et iili, qui Christum annuntiabant, non sincere, sed ex contentione; de quibus Paulus Philipp. 1.: Dum omni modo, sive per occasionem, sive per veritatem Christus annuntietur • et in hoc gaudeo, sed et gaudebo; non utique gavisurus, si fructum ex eorum praedicatione nullum sperasset. Quod autem capite sequenti loquentem linguis absque interprete negat aedificare Ecclesiam, non ideo dicit, quod desit illi charitas, sed quia sine interprete non intelligitur.
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2. Et si habuero prophetiam. Habuero, '^Xm, habeam, ut supra. Prophetiom, id est, donum prophetiae, quam sequenti capite linguis anteponit, cujus et in superioribus meminit. Observat S. Thomas, Paulum hoc loco ordine repetere quatuor dona ad cognitionem pertinentia, quae posuit cap. super. vers. 8. et prophetiam; nisi quod hic a prophetia incipiat. Cujus rationem existimo, quia specialiter instituit comparationem linguarum cum prophetia cap. proximo. Porro videtur ex sequentibus supplenda per syllepsin vocula: omnem, ut, sicut in caeteris, ita et in hoc dono quaedam excellentia seu perfectio significetur. Et quidem omnem prophetiam legit Augustinus, serm. 50. de verb. Dom.
Et noverim mysteria omnia. Mysteria, Latine sacramenta passim apud Augustinum. Significantur autem arcana divina ac coelestia, quorum notitiam praecedenti capite vers. 8. sapientiam vocavit. Unde et ait: Loquimur Dei sapientiam in mysterio, quae abscondita est, supra cap. 2. Et hinc rursum disce, sapientiam a charitate separari posse, quemadmodum et scientiam. Quod et S. Thomas agnoscit hoc loco, tacite corrigens, quod de sapientia et scientia diversum dixerat capite superiori, sermonem sapientiae et scientiae exponens.
Et omnem scientiam. Hic repetendum est: habeam, tametsi quidam ex proximo repetunt: noverim scientiam. Nam scire scientiam phrasi dicitur non inusitata, praesertim Hebraeis, ut peccare peccatum, retribuere retributionem. Scientiam intellige eandem, quam cap. praecedenti. Dicit autem omnem, id est, omnium scilicet eorum, ad quae scientiae donum extenditur. Neque hic de otiosa tantum scientia sei"mo est, sed et de ea, quae in usum expenditur docendo et scribendo, de qua Hieronymus in comment. ep. ad Gal. 5. ita loquitur: Interpretamur Scripturas, saepe vertimus stylum; quae digna lectione sunt, scribimus; et nisi Christi causa fiant, sed memoriae in posteros et famae in populos, totus labor irritus fiet, et erimus quasi tympanum sonans et cymbalum concrepans.
Et si habuero omnem fidem ita, ut montes transferam, charitatem autem non habuero. De ea fide loquitur, quam superius inter charismata recensuit. Et Beusus est: Si fidem habeam adeo perfectam, ut per eam miracula faciam, etiam maxima factuque difficillima; quale est, hominum opinione, montem loco dimovere, et alio transfeire. De qua fide Dominus in Evangelio Marc. 11.: Quicumque dixerit huic monti: Tollere et mittere in mare; et non haesitaverit in corde suo, sed crediderit, quia, quodcumque dixerit, fiat; fiet ei. Perfectam autem fidem dico, non a charitate, quam formatam fidem vocant Theologi, sed ab illustratione intellectus circa ea, quae creduntur et promissa sunt, cum fiducia impetrandi, quod petitur. Qua ratione fidei sit attribuenda miraculorum operatio, docte tradit S. Thomas in disputatis de potentia, quaest. 6. art. 9. Si quaeras, an quis aliquando montem transtulerit hac fide instructus; non dubium quidem est, multos sanctos tantam habuisse fidem, qua id facerent, si res Ecclesiae ita postulasset. Nam unicuique datur manifestatio Spiritus ad utilitatem, ut dictum est cap. superiori. Factum autAn aliquando fuisse non oportet, cura fecerint alia vel paria, vel etiam majora; quale est mortuos suscitare. Et tamen etiam hoc factum fuisse testantur autores fide digni, ut de S. Gregorio Neocaesariensi Gregorius Nyssenus in ejus vita, et Gregorius Romanus lib. 1. dialogi cap. 7.; ibidemque de S. Nonnoso Abbate; ac de aliis alii. Jam vero cum istud fidei donum includat in se fidem Chx'istianam et Catholicam, solida ratione contra haereticos ex hoc loco ostenditur, fidem Clmstianam et Catholicam a charitate separatam esse posse; quemadmodum et illud, gratiam miraculorum sine charitate consistere. Notandum hic est, ait S. Thomas, quod fides firma etiam sine charitate miracula facit. Sed et Hugo Victorinus in quaestionibufl hujus cap. notat et inculcat, errorem hic destrui negantium, fidem esse po.sse sine charitate. Nota quoque est sententia Augustini lib. 15. de Trin. cap. 18., ubi cum, citatis hujus loci verbis, intulisset, quod ipsam fidem non faciat utilem, nisi charitas, subjunxit: sine charitate quippe fides potest quidem esse, sed non et prodesse. Quidam, inter quos Erasmus in declaratione ad censuram Theologorum Parisiensium super propositione 16. 17. et 18., hoc argumentum ex Apostolo sumptum solvere conantur, dicentes, sermonem ejus esse conditionalem, in quo sit hyperbole seu fictio quaedam ad exaggerandam laudem charitatis; proinde non esse consequens, ut id, quod tali modo dicitur, evenire queat, id est, ut quis, fide montes transferens, charitatem non habeat; quemadmodum ex eo, quod ait Gal. 1.: Licet angelus de coelo evnngelizet vobis, praeter quod evangelizavimus vobis, anathema sit, non sequitur, posse fieri, ut angelus de coelo evangelizet praeter id, quod Paulus evangelizaverat. Et hajus suae responsionis autores adducunt Basilium et Ambrosium, quorum ille epist 75., scripta ad Neocaesarienses, cum Apostoli verba ab hujus initio capitis retulisset, ita subdit: Non quod quidquam eorum, quae commemorata sunt, umquam sine charitate praestari possit; sed quod sanctus Apostoluo, ut et ipse^ dixit (in fine capitis praecedentis), xaft UTispPoXTjV^ id est, hyperbolico modo voluerit excellentiam omnia superantem isti adscribere iilectionis praecepto. Alter iu epist. 74., ad Horontianum scripta, arbitrari se dicit, propositi gratia hoc dixisse Apostolum. Neque enim videtur mihi, inquit, qui habeat omnem fidem ita, ut montes transferat, charitatem non habere; quod consequenter etiam censet de eo, qui noverit omnia mysteria et omnem scientiam. Primum respondeo, Paulum non quidem affirmare, quod faerit, aut futurus sit aliquis, qui fide montes transferat, et charitatem non habeat; satis aperte tamen eum significare, quod nihil obstet, quo minus illud contingere possit. Nam sane, sicut Apostolo nulla repugnantia est, aliquem linguarum aut prophetiae dono, aut notitia mysteriorum atque scientia excellere, quae superius nominata sunt; aut in egenos esse profusum, aut corpus flammis tradere pro Christi nomine, quae postea nominantur; et charitatem non habere: ita nihil repugnat ex ejusdem Apostoli mente, ut quis habeat fidem, qua montes transferat, et charitatem non habeat. Similiter enim de his omnibus loquitur. Quod vero Basilius affirmat, nihil eorum, quae connumeravit Apostolus, sine charitate praestari posse; non sentit, illa dona, ne quidem si excellenter ea quis habeat, ita necessario cum charitate cohaerere, ut prorsus divelli nequeant, sed Deum non solere tantam donorum excellentiam conferre, nisi in amicos suos, ac fortasse numquam contulisse, nec collaturum esse. Hoc enim vocat, non posse | praestari, scilicet potentia ordinaria, quam vocant. Excipio duo postrema, quae non dona sunt hujus loci, sed secundum genus suum opera virtutum: facultates suas efiundere in pauperes, et pro Christi confessione comburendum se tradere. Constat enim, ab haereticis et schismaticis interdum talia facta fuisse. Caeterum Ambrosii verba minorem habent difficultatem. Non enim negat, fieri " illud posse; sed de facto loquitur, ac sentit, yix aut numquam contingere, ut quis fidem habeat tam excellentem, qua montes transferat, nec tamen habeat charitatem. Idque dicit opinando, nimirum utens his vocibus: arbitror, videtur; hoc ipsum autem et nos fatemur. Sed si fides illa tanta non eam habet necessariam cum charitate connexionem, ut non aliquando separari possit, quanto minus Christiana qualiscumque? Hlud vero, quod ex epist. ad Galat. objicitur, non est simile. Nam eo loco Paulus, quo magis persuadeat, hypothesin adfert rei impossibilis; hic autem id agit ex professo, ut ostendat, charismata, quantumvis excellentia, sine charitate nihil prodesse; supponens utique, ea sine charitate haberi posse.
Nihil sum. Id est, ruUius sum pretii apud Deum; nihil istorum me Deo commendat; vel, ut mox exponit: nihil mihi prodest, scilicet ad amicitiam et participationem Dei, et ad salutem aeternae vitae. Aquinas: nihil sum secundum esse gratiae. Cajetanus: nihil sum in esse divini consortii. Quae omnia idem valent. Dicet aliquis: Si nihil est homo sine charitate, ergo catechumenus et fidelis poenitens, ante perceptum Sacramentum baptismi vel reconciliationis assidue se exercens in operibus pietatis, nihil est, nihil haec illi prosunt. Non enim habet charitatem, quae demum infusa divinitus accipitur in Sacramento simul cum remissione peccatorum. Respondetur, Apost.olum hoc loco non secernere eum, qui remissionem peccatorum habet, ab eo, qui non habet; sed eum, qui Deum ac proximum recte et sincere, sicut diligendus est, diligit, ab eo, qui non diligit; sive ille sic diligens sit jam Deo reconciliatus, sive non. Etenim vult hac sua doctrina Apostolus, ut opera nostra proficiscantur ex charitate, non ex cupiditate et amore sui, quomodo faciunt ea, qui honoris aut gloriae, aut pecuniae, aut voluptatis appetitu, aut alio pravo affectu moventur ad agendum quippiam; utique charitatem intelligens non habitum illum amicitiae hominis cum Deo, per quem et amicus et filius Dei quis constituitur heres regni coelestis, quique proinde solis competit regeneratis et reconciliatis; sed affectum sinceri amoris erga Deum, ut summum nostrum as beatificum bonum, et erga proximum ex eodem affectu diligendum. Cujusmodi quidem affectus etiam in bono catechumeno, et in fideli poenitente Sacramentum desiderante et ad Dei amicitiam aspirante debet agnosci. Quibus haud dubie prodest ad sahitem et vitam aeternam, quatenus ad peccatorum remissionem Deique amicitiam perducit, et justificationis initium quoddam est; licet perfectam meriti rationem non attingat. Hanc enim sive dilectionem, sive charitatem significavit Dominus Luc. 7., dicens de peccatrice: Remittuntur ei peccata multa, quoniam dilexit multum. Sic autem accipi hoc loco charitatem, imprimis objectio jam dissoUxta convincit, Quis enim dixerit, catechumenum, sive poenitentem ferventer Deum orantem, jejunantem, eleemosynas largientem, peccatorum suorum veniam cum vera eorum detestatione, cumquo spe et fiducia requirentem, juxta Pauli mentem ac doctrinam nihil esse, atque haec omnia nihil ei prodesse? Sed et ea, quae sequuntur in textu, satis arguunt eam charitatis acceptionem, quam dixi. Cum enim dicit Apostolus, nihil prodesse homini, si charitatis expers omnia sua distribuat in pauperes, et corpus suum flammis tradat: non sentit, nihilprodesse, quod in bonis operibus cLristiane se exerceat, si nondum sit receptus in gratiam et amicitiam Dei; verum de eo loquitur, qui talia faciat non ex amore Dei et proximorum, sed gloriam captans humanam, aut interim fraterno laborans odio, aut extra Ecclesiam schismati cuipiam adhaerens; quales olim fuere quidam Montanistae, Novatiani, Donatistae, Ariani, mortem oppetentes pro confessione nominis Christi, quos Ecclesia Catholica numquam martyrum honore dignata est, sed ut schismaticos et haereticos reprobavit, uti variis locis testantur Cyprianus et Augustinus, ille contra Novatianos agens, iste contra Donatistas. His adde, quod Apostolo studium fuit, Corinthios, contentionibus deditos, et factiones ac schismata quaedam inter se facientes (quemadmodum patet ex cap. 1. 3. et 11. hujus epist.), ad amorem et concordiam fraternam revocare, et ad colenda mutui amoris officia cohortari; ideoque inter encomia charitatis mox subdit, quod sit patiens et benigna, quod non aemuletur, et caetera continuo ordine; quae cuncta proprie spectant ad proximoram dilectionem. Non autem ex eo charitatem commendat_, quod faciat amicos ac filios Dei et heredes regni coelestis, aut quidquam tale. Quod tamen inter ejus laudes tacere non debuit, si commendare volebat eam duntaxat charitatem, quae cum reatu mortis aeternae non con.^^istit. Eam generaliorem charitatis acceptiDnem passim agnoscit Augustinus, ut lib. 3. de doctrin. Christian. cap. 10., ubi charitatem definit motum animi ad fruendum Deo propter ipsum, et se atque proximo propter Deum, et ubicumque eam vocat ac definit rectam et bonam voluntatem, bonique cupiditatem, ut lib. 12. de civitat. Dei cap. 9., et lib. 14. cap. 8.; item lib. de grat. Christi cap. 21., de grat. et liber. arbit. cap. 17., et contra duas epist. Pelag. lib. 2. cap. 9.; necnon homilia 8. inter. 50. Caeterum Prosper lib. 3. de vita contempl., cap. 13. et 14., charitatem, de qua loquitur Apostolus, definit rectam voluntatem ab omnibus terrenis ac praesentibus aversam; atque iis notis ceu coloribus depingit, quae partim in eam charitatem competunt, quae est poenitentium, partim in eam, quae est amicorum Dei, partim in generalem rationem charitatis; quale est illud: Sine charitate quae dicta est via, non ambulare possunt homines, sed errare. Quod autem fatendum sit, aliquam esse Dei seu dilectionem, seu charitatem (non enim haec vocabula Scriptura distinguit, cum semper in Graeco sit ayaTiTj), quae remissionem peccatorum antecedat, quae tamen charitatis illius specialiter dictae sit inchoatio quaedam, sicut et illa hujus perfectio, plenius ostendimus ex Scriptura et patribus ad dist. 27. lib. 3. sent.
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3. Et si distribuero in cibos pauperwn 07nnes facultates meas. Pro quatuor vocibus: distribuero in cibos pauperum, in Graeco unum ac simplex verbum est (j;U)p,iCto^ quod et textus Ambrosianus uno verbo reddit: erogavero. Graeca vox significat, escam in frusta seu particulas divisam porrigere ac praebere in alimoniam. Nec dubium, quin de alendis pauperibus Apostolus loquatur, etiamsi pauperum ncmen non expresserit. Sed et pro eo, quod omnes Latini codices habent: omnes facultates meas, et plerique Graeci: Tiavta xa \iV.aoyovxa. fiou^ in quibusdam tantum legitur: Tta'vIa xd \iw, omnia mea. Quod accidisse potuit propter repetitum xa. Quamquam et veteres Latini legunt: omnia mea, Cyprianus ad Quirinum lib. 3. test. 3., et Augustinus serm. 50. de verbis Domini. Ex hoc loco forte quis suspicetur, Apostolum Paulum non fuisse ex eorum numero, qui dicere possent: Ecce, nos reliquimus omnia. Dicit enim: Si distribuero etc, quasi id non fecerit. Sed pari ratione probaveris, eum non habuisse fidem satis magnam, qua montes transferret, quia dixit: Si habuero omnem fidem ita, ut montes transferam. Igitur respondeo, Paulum, privata sua bona dissimulantem, ea dixisse, quae unusquisque fidelis dicere et cogitare debet: quaecumque et quantacumque charismata habuerit, si charitate careat, omnia nihil ei prodesse. Porro quod dixit de distribuendis in pauperes omnibus facultatibus, adduxit pro exemplo operis in speciem valde praeclari, quia magni solet hoc aestimari ab hominibus, sicut et id, quod sequitur:
Et si tradidero corpus meum ita, ut ardeam. Ita abest iu quibusdam codicibus, et in antiquis concordantiis. Quibus vohmt textus Ambrosianus et Primasius; item Cyprianus et Augustinus antea citati, rursumque Augustinus iu enarr. psalm. 43. atque alibi, et Prosper in epist. ad Demetriadem. Denique nec Graece, nec Syi'tace legitur. Additum videtur exemplo partis superioris: ita, ut montes transferam. Sane, quod ad sensum, non redundat modo, sed et oificit. Sciendum quoque, pro verbo: xaudTjaojia'., ardeam, in quibusdam Graecis exemplaribus unius literae varietate scriptum olim fuisse: xau/i^oofJiai^ glorier } quemadmodum refert Hieronymus in comm. Gal. 5., et ita refert, ut hanc posteriorem lectionem exi- a stimet veram, dicens, apud Latinos, qui ^ legunt ardeam, errorem inolevisse. Qua in re Hieronymo non assentimur. Nam praeterquam quod Graecorum commentarii nobiscum faciunt, ipse Apostoli sermo, quo dicit: Si tradidero corpus meum, nisi addatur, ad quid tradidero, ut: ad mortem, ad gladium, ad ignem, mutilus et imperfectus est. Sunt enim, qui corpora sua tradunt ad mollitiem et voluptates. Itaque convenientissime sequitur: ut ardeam, per quod res vehementer ardua significatur, sicut per illud praecedens: Si distribuero omnes facuUates meas. Adde, quoJ non satis apte quis dicitur corpus suum tradere, ut glorietur. Nam tradendo corpus suum, moritur; at nemo quid facit, ut post mortem glorietur ea gloria, quam Hieronymus vult intelligi, potiusque dicendum erat: ut gloriam consequar • quod tamen vox Graeca non significat. Denique, si scripsit Apostolus: utglorier, vel: ut gloriam consequar, quid jam opus erat addere: charitatem autem non habuero, cum hoc in priori contineretur? Si enim gloriae desiderio corpus suum quis tradit, non igitur ex charitate. Dicit igitur Apostolus: Si tradidero corpus meum, ut comburar, utique pro confessione nominis Christi. Quod nonnulli sic intelligunt: Si non solum patiar, me tradi, sed, quod quidam martyres fecerunt, ipse me sponte tradam et offeram ad supplicium, non qualecumque, sed incendii. Atqui verior intellectus est, ex Apostoli sententia tunc aliquem tradere corpus 6uum, ut ardeat, quando, data optione, ut aut Christum neget, aut ignem patiatur, eligit potius ignem pati et igne consumi, quam Christum negare: etiamsi non se ipse ad hoc supplicii genus offerat, ac multo minus (quod olim Donatistae faciebant) ipse se in ignem mittat. Ita locum hunc exponit Augustinus epist. 104. ad Donat. presb., et probat ex Scriptura Dan. 3., ubi de tribus illis viris, qui, proposito supplicio fornacis ardentis, jubebantur statuam auream adorare, scriptum est, quod tradiderunt corpora sua, ne servirent, et ne adorarent omnem Deum, excepto Deo suo; qui tamen nec ipsi se in ignem miserunt, nec in ignem mittendos obtulerunt, sed mitti sese permiserunt. Augustini verba videre est etiam apud Bedam in collect.
Charitatem autem non habuero, nihil mihi prodest. Graece: ouSsv (LcpsXouiiat^ nihil proficio, rt legit Cyprianus, id est, nihil utilitatis capio, scilicet eo sensu, quem supra diximus. Duo nominavit opera; alterum insignis misericordiae erga proximos, alterum eximiae fortitudinis pro testimonio veritatis divinae; etutrumque magnae charitatis in Deum, Ecclesiam, proximos, si secundum se considerentur hujusmodi opera. Docet ergo, non solum charismata, quae proprie non sunt virtutes, quibus homo bonus efl&situr, sed et opera virtutum, quantumvis speciosa ac suo genere praeclara et ardua, nihil homini ad salutem prodesse, si desit charitas illa, quae praestat, ut Dei gloria quaeratur imprimis et salus proximorum. Pulchre B. Augustinus in serm. 50. de verbis Domin. cap. 2., loquens de iis, qui falso martyrii nomine in passionibus gloriantur: Ecce, venitur, inquit, ad passionem; ecce, venitur et ad sanguinis effusionem; venitur et ad corporum incensionem: et tamen nihil prodest, quia charitas deest. Adde charitatem, prosunt omnia; detrahe charitatem, nihil prosunt caetera. Sic ille. Quod HieronTmus etiam iis contingere posse, qui sunt in Ecclesia, significat his verbis in commentario epist. ad Gal. 5.: Timeo dicere, sed dicendum est: Martyrium ipsum si ideo fiat, ut admirationi et laudi habeamur a fratribus, frustra sanguis effusus est. Jam si quaerat aliquis, utrum patientia hominis schismatici, qua non pro errore, qui eum ab Ecclesia separavit, sed pro veritate Sacramenti seu verbi, quae apud eum remansit, timore poenarum aeternarum poenas patitur temporales, culpanda sit, an laudanda; et si laudanda, num Dei donum sit, an viribus tribuenda voluntatis humanae: et si sit Dei donum, ad quid ci prosit. Respondet ad haec tria B. Augustinus lib. de patientia cap 26., 27. et 28. Ad primum quiuem, laudandam esse eam patientiam, non culpandam *, ad secundam, eam esse domim Dei, non tamen ex genere donorum, quae dantur filiis iJlius Hierusalem, quae sursum libera est, mater nostra; sed quae possunt accipere etiam fiUi concubinarum, quibus Judaei carnales, schismatici vel haeretici comparantur. Ad tertium, nihil eam prodesse ad re~ gnum coelorum obtinendum • sed existimandum, fortasse tolerabilius illi fu~ turum judicium, quam si Christum negando tormenta mortemque vitasset.
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4. Charitas patiens est. Ut noverit quisque, num in se habeat excellentissimum hoc Dei donum, id est, charitatem, deinceps ordine recenset insignes aliquot illius doni proprietates et officia, veluti notas, ex quibus agnosci queat. Unde, quantum quis certo proprietates istas in se ipso experitur et conspicit, tantum certus esse potest, se ipsam possidere charitatem. Haec est enim charitas Dei, inquit Joannes 1. epist. 5., ut mandata ejus custodiamus. Quaequidemmandata in subjunctis charitatis officiis praecipue continentur. Ac primum ait: Charitas patiensest, Graece jjiaxpo&u/jiolj longanimis est; pro quo Latini veteres fere legunt: magnanimis aut magnanima est, ut commentator Ambrosianus, Tertullianus lib. de patient. cap. 12., Cyprianus lib. de unit. Eccl. et alibi, Augustinus de gratia et lib. arbitr. cap. 17.; sed ex versione minus bona. Nam voce Graeca significatur animi lenitas haudquaquam praecipitis ad iram aut vindictam. Quae virtus solet etiam apud Latinos nomine patientiae designari,
Benigna est. Graece xpi^OTSuexai, pro quo textus Ambrosianus: jucunda est. Significat enim vox Graeca comitatem et suavitatem morum, cui contraria est asperitas ac difficultas, quam morositatem vocant. Unde quidam vertit: commoda est. Sed melius noster interpres: benigna est; quod etiam Erasmus et alii secuti sunt. Nam quod apud Tertullianum legitur: benefica est, minus convenit; nisi quod comitatem seu benignitatem hic significatam, id est, veram et Christianam, beneficentia comitatur. Verisimile est, illud Apostolum significare voluisse, quod de se dixit supra cap. 9.: Omnibus omnia factus sum, ut omnes facerem salvos. Hoc enim praecipuae charitatis est, omnium moribus attemperare sese propter eorum salutem.
Charitas non aemulatur. Graece: ou CttjXoT^ Cyprianus, non zelat, libro de zelo et livore; hoc est: non invidet. Nam C^Aog^ aemuJatio, dum in vitio ponitur, invidia est; praesertim ubi quis dolet alteri obtigisse, quod ipse concupiebat, et non obtinuit. De eodem vide supra cap. 3., item 2 Corinth. 12., Gal. 5. et Jacobi 3. et 4. Pugnat hoc vltlum fere ex diametro cum charitate, cujus est, velle bonum proximo tamquam sibi, et, si habeat, gaudere. Aliter ZriAouv, aemulari, capitur in fine capitis praecedentis et initio sequentis, ut iis locis videre est. Observa, Paulum per has charitatis proprietates dictas et dicendas non tam ■ significare, quid agat aut non agat ipsa * charitas, quae qualitas animi est; quam quid agat, aut non agat homo charitate praeditus, quatenus eam habet et secundum eam operatur. Nam si quis charitatem habet, is patiens est et benignus, non invidet etc. Quamquam et ipsa charitas ad omnes hujusmodi actus imperium suum extendit, et contrarios eodem imperio repellit.
Non agit perperam. In Graeco et Syriaco repetitur a fronte charitas. Perperam agere Latinis dicitur, qui perverse ac praepostere agit. Graecum verbum uspTispsuso&ai^ quod hic legitur, quid significet, haudquaquam convenit inter interpretes. Chrysostomus exponit: praecipitanter et Inconsulte agere, quod est vitium prudentiae oppositum. Theodoretus: curiose scrutari res alienas. AlII: varium et inconstantem esse. Alii: insolentem esse, quod voluit Tertullianus, dum legit aut vertit: nec protervum sapit. Oecumenius quoque TcspTispov interpretatur temerarium aut protervum; Theophylactus vero levem, stolidum, mentis luopem. Syra versio sic habet: Charitas non tumultuatur, id est, non turbas et motus ciet. Caeterum explicat hoc vocabulum Basilius regula 49. inter breviores: Quid est, inquit, TispTispsuea^^a'.? Ubi male adjecit interpres Latinus, praeoccupans autoris responsionem: hoc est impotenter gloriari, et se ostentar^. Respondet autem Basilius: Omne, quod non ob usum necessarium, sed ha xaAAwuio/aov, id est, ornatus superflui causa, assumitur, TcspTtepciac; accusationem habet. Et ante illum eodem prorsus modo locum hunc interpretatus est Clemens Alexandrinus lib. 3. paedagog. cap. 1. Apparet igitur, Apostolum ex specie genus indicasse, ut hac parte, omnem arrogantiam et ostentationem a charitate remotam et alienam esse, significatum sit. Sunt tamen, qui existiment, Graecam vocem e Latina fiuxisse, et ex ea interpretandam esse; quod fecit noster interpres, sive perperam adverbialiter accipias, sive perperam nominaliter, quod nonnuHis placet, ut sit quartus casus femineus adjectivi perperus, id est, stultus, insulsus, temerarius. Omitto, quae refert Erasmus in annotat, ac plenius iu adagiis de Perperis fratribus, quorum procacitas et improbitas fabulis est nobilitata, a quibus Graecum verbum TispTiepsusoOat confictum putat,
Non inflatur. Id est: Per charitatem nemo super alios superbe se extoUit, aut alios infra se despicit, ut solent homines magnis donis praediti, si charitate destituantur, secundum illud: Scientia inflat, supra cap. 8. Quin potius charitas ab eo, quem possidet, omnem fastum excludit, quia per eam fit, ut proximum sicut se ipsum diligat. Quae ratio singulis hisce proprietatibus accommodanda est. Caeterum in verbo inflatur metaphora est a rebus, quae inflatu turgescunt; ita superbum hominem inflat ac turgidum reddit opinio suae excellentiae.
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5. Non est ambitiosa. Id est, appetens honorum; quod vitium, ait Thomas, est principalis superbiae filia. Quamquam Graece nonest^piAoti^^.elTai, sed aoxr^fxoveT, quod verbum significat: inhoneste ac praeter decorem agere quippiam, aut pudefieri, qui inhonestae actionis effectus est. At Chrysostomus caeterique Graeci iu eum fere sensum interpretantur, ut significetur charitas non esse fastidiosa (quemadmodum et vertit Erasmus), nec proximorum causa, quos diligit, reepuere vilia ministeria, vel etiam indigna supplicia; quasi dicat Apostolus: Charitas non reputat sibi pudori, quod fratribus sese submittat, aut abjectum et humile aliquid vel agat, vel patiatur; quomodo Christus ad pedes discipulorum lavandos se demisit, et cvucis ignominiam sustinuit. In hunc sensum accipi potest et illa lectio, quae est apud Augustinum lib. de grat. et lib. arb. cap. 17.: Non dehonestatur, id est, non reputat, se dehonestari, non aestimat sibi inhonestum aut probrosum, subservire fratribus; nisi forte (dehonestatur) dixit interpres ille verbo deponente, id est, nihil agit inhonestum, juxta sensum priorem, qui etiam est apud Clementem Alexandrinum, ubi vertit interpres ad mentem autoris: Non indecore se gerit. Quo spectat etiam Tertulliani lectio: Non protervit, id est, nihil agit proterve. Quem sensum denique confirmat h)cus Apostoli supra cap. 7.: Si quis turpem se videri existimat super virgine sua etc., ubi in Graeco idem verbum est aoxifJfAOVsTv j quod illic exposuimus: indecenter agere. Quamvis et, si exponatur: pudefieri, velut ob rem inhonestam, sensus ejus loci constabit.
Non quaerit, quae sua sunt. Graece xa. sauT^c;, ut sua reciprocum sit ad charitatem, non ad hominem, tametsi sensus eodem redit. Nam, ut superius annotavi, non tam, quid ipsa charitas agat, quam quid homo per charitatem, docere vult Apostolus. Quaerere, quae sua sunt, phrasis est Scripturae sacrae pro eo, quod Latine dicimus: omnia metiri suis commodis, et quod vulgo: quaerere semet ipsos. Igitur quaerere, quae sua sunt, dicuntur, qui in suis actionibus privata commoda primum ac praecipue curant, eaque tum utilitati publicae, tum bono divino, quod est universale bonum, praeferunt. Hoc autem bonum est gloria Dei, quae tanto magis promovetur, quo pluros ad Dei notitiam et cultum adducuntur. Et ad hoc studium incitat amor Dei, id est, charitas; ut e diverso ad quaerendum, quae sua sunt, impellit amor sui, quae est vitiosa cupiditas. Axigustinus in regula: Charitns, inquit, de qua scriptum est, quod non quaerit, quae sun sunt, sic intelligitur, quia communia propriis, non propria communibus anteponit^ et ideo quanto plus rem communem, quam, propria vestra curaveritis, touto vos amplius profecisse noveritis; ut in omnibus, quibus utitur tra7tsitura necessitas, superemineat, quae permanet charitas. Haec ille. Quae verba sint etiam pro commentario ejus, quod dictum est cap. 10.: Nemo, quod suum est, quaerat, sed quod alterius. Vide, quae illic annotavimus. Neque vero istis repugnat, quod dici solet, charitatem incipere a se ipsa. Per hoc enim si^nificatur, charitatem sic ordinatam esse, ut post Deum magis homo se ipsum amet, quam alios, suamque salutem prius curet, quam proximi cujusque; quod quidem tunc vel maxime praestat, quando, dictante charitate, totus in saluten proximorum incumbit. Nam qui proximum diligit, legem implevit, Rom. 13., et: Scimus, quoniam translati sumus de morte ad vitam, quoniam diligimus fratres, et iterum: Si diligamus invicem, Deus in nobis manet, et charitas Ejus in nobis perfecta est, 1 Joann. 3. et 4.
Non irritatur. Hoc est, non facile concitatur ad iram, sed tolerans est injuriarum. Alii vertunt: non excandescit, non exacerbatur. Tertullianus legit: non incitatur, scilicet ad iram; id enim est napo^uvsxai.
Non cogitat malum. Quidam generaliter hanc partem exponunt: Non versat animo malas cogitationes. Alii specialiter: Non machinatur in corde malum adversus proximum, quamvis etiam injuriis lacessita. Rursum alii: Non suspicatur malum de proximo. Verum ex Graeco potius sic vertas: Non reputat ant non imputat malum; cujus, autore Theodoreto, sensus est: Qui charitatem habet, etiamsi laesus ab aliquo fuerit, non tamen imputat injuriam, neque vindictam expetit, sed dissimulat, excusat, ignoscit. Ita 2 Cor. 5. dicitur Deus non reputasse nobis delicta nostra, quia remisit. Quo quidem loco idem est verbum Graecum XoytCso^ai. Quemadmodum et in illo versu psalm. 31.: Beatus vir, cui non imputavit Dominus peccatum. Quocirca sensum hunc omnino germanum arbitramur.
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6. Non gaudet super iniquitate. Graece: IttI t^ aSixia, super aut de injustitia, quod Latini sic fere exponunt: Non gaudet, si quis malum quid et injustum faciat. Sed Graeci restricte hoc modo: Non gaudet, si quis afficiatur injuria; non exsultat, cum videt proximum, etsi suum inimicum, ab aliis injustum aliquid pati; quin potius dolet ac tristatur de ejus malo, prout alibi praecipit idem Apostolus: Flere cum flentibus, Rom. 12. Congaudet autem veritati. Veritatem pro justitia posuit more Scripturae frequentato, maxime in Psalmis et Prophetis. Potest autem hic intelligi vel justitia generalis, hoc sensu: Charitas congaudet proximis in omni bono, quod agunt (ita Joannes Apostolus in 3. epistola: Gavisus, inquit, sum valde venientibus fratribus, et testimonium perhibentibus veritati tuae, sicut tu in veritate ambulas); vel justitia specialis, ut sensus sit, charitatem gratulari proximis, quum videt, inter eos justitiam coli, id est, neminem laedi; sed unicuique, quod suum est, attribui. Hoc fortasse probabilius propter oppositum membrum.
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7. Omnia suffert. Id est, tolerat, tegendo ac dissimulando vitia et infirmitates proximorum, quantumvis molestas, quatenus tamen eis ad salutem expediat, Quod et alibi saepe Paulus praecipit, et ipse in primis praestitit. Debemus, inquit Rom. 15., nos firmiores imbecillitates infirmorum supportare, et non nobis placere. Et Galat. 6.: Alter alterius onero portate, et sic adimplebitis legem Christi. Quae lex non alia est, quam lex charitatis. Hunc sensum suggerit vox Graeca OTsystv, quae proprie significat tegere, et ad animum relata, dissimulare, tacendo tolerare. Sciendum est, Cyprianum in libro de unitate Ecclesiae et testimoniorum lib. 3. pro: omnia suffert, legere: omnia diligit. ITnde conjicit Erasmus, interpretis illius codicem habuisse vidvxa aTspyc^ addita literula verbo OTEYSi. Accedebat, quod, quum in textu proxime se>:iuantur haec duo: omnia credit, omnia sperat, desiderari videbatur tertium ejusdem generis: omnia diligit. Verumtamen idem Erasmus fatetur, id, quod nostra habet editio, sibi magis probari.
Omnia credit. Hanc partem cum duabus sequentibus Lomb-i/dus, Hervaeus, atque alii Latini mediae aetatis interpretantur de officio charitatis erga Deum, sicuti duodecim attributis praecedentibus declaratum est ejus officium erga proximos. Itaque secundum illos charitas omnia credit non hominibus, sed Deo; non est tarda ad credendum omnia, quae credenda divinitus traduntur. Expositionem confirmant. Nam hominibus omnia credere, levitatis est, non charitatis. Est enim Deus verax; omnis autem homo mendax. Rom. 3. Quare credentem omnia, quae dicuntur ab hominibus, necesse est saepenumero decipi. Hinc et in vitio ponitur Proverb. 14.: Innocens credit omni verbo. Sic et Augustinus hanc partem intellexit, cum alibi, tum lib. de spirit. et lit. cap. 32. ita scribens: Jpsa charitas. quae omnia credit, non omni spiritui credit; ac per hoc omnia quidem credit, sed Deo, quia non dictum est: Omnibus credit.
Omnia sperat. A Deo, non ab hominibus; omnia, inquam, quae Deus promisit ac speranda proposuit. Sic iidem autores. Et ne spes dilatione frangatur, tertium additur:
Omnia sustinet, Graece G7:o|Jisv£t^ verbum a superiore diversum; atque hunc reddunt sensum: Patienter exspectat promissa Dei, quamvis in longum tempus dilata; faciens, quod praecipit Habacuc Propheta cap. 2.: Si moram fecerit, exspecta eum; et quod Jacobus Apostolus cap. 5.: Patientes estote, fratres, usque ad adventum Domini. Et haec quidem Latinorum expositio est. At vei-o Graeci commentatores, quibus annuunt ex Latinis Pelagius, Primasius et Sedulius, ista tria membra perinde, ut duodecim praecedentia, referunt ad charitatem proximi, sensu valde probabili. Nam institutum Apostoli est hoc capite, commendare charitatem, quatenus exercetur erga proximos per officia hominibus conspicua. Ex quibu.3 deinde, velut ab eflfectis et signis visibilibus charitatis in Deum invisibilem, a qua nec separari possunt, cognoscendum cuique relinquit, utrum diligat Deum, necne. Qui enim non diligit fratrem suum, quem videt, id est, qui ei charitatis officia non impendit, Deum, quem non videt, quomodo potest diligere? 1 Joann. 4. Sic igitur illi exponunt: Charitas omnia credit proximo vel de proximo, quem diligit. Proximo quilem, quatenus non facile suspicatuv, eum mentiri; de proximo autem, in quantum bona, quae de eo audit, facile suscipit ut vera; nam utique charitatis est, bene sentire de proximis, ac bene iis velle. Quo fit, ut bona, quae de illis dicuntur, facilius ac propensius credat, quam mala. Qua tamen in re judicium adhibet secundum dictamen prudentiae, ne noxio fallatur errore. Est igitur in vocabulo omnia distributio accommoda, quam vocant. Eodem modo partem hanc: omnia credit, etiam Augustinus alicubi intellexit, ut lib. 10. confess. cap. 3. Item: omnia sperat, 'v\ est, de proximo, quem diligit; sive ille bonus sit, sive malus, et adhuc a recto devius, assidue sperat: de illo meliora, de hoc bona, resipiscentiam, profectum, perseverantiam, et caetera, ad quae tum orando, tum admonendo, corripiendo, castigando provehere eum tenetur. Nihil enim horum recte fit a non sperante; nec quisquam est tam malus, de quo, dum vivit, desperandum sit. Postremo: omnia sustinet, id est, mala, quaecumque a malis hominibus inferuntur, ut maledicta, contumelias, obtrectationes, exsilia, vincula, tormenta, mortem ipsam aequo fert animo, tam propter ipsorum salutem, a quibus haec patitur, quam aliorum; inter haec etiam Deum pro inimicis orans, ut det illis poenitentiam, quod profecto magnae charitatis est. Hunc sensum Paulus suo ipsius exemplo nobis declarat 2 Tim. 2., cum, de persecutionibus suis loquens, ait: Omnia sustineo propter electos, ut et ipsi salutem consequantur • ubi similiter, ut hic, legitur Tcavta utiojisvoj. Verumtamen non ita sustinenda sunt mala, ut non etiam pro tempore et loco prudenter avertenda sint ac repellenda; quemadmodum et mali homines, quamvis a bonis tolerandi sint, adeo ut dicat Giegorius hom. 38. super Evangelia: Bonus non fuit, qui malos tolerare recusavit, non ita tamen tolerandi, ut non eorum malitiae, quum res postulat, obviam eatur verbis at factis, etiam usque ad separationem a coetibus bonorum. Unde laudatur angelus Ephesi Ecclesiae, Apoc. 2., quod malos sustinere non posset. IUud extremo loco notandum, charitatem omnia credere, sperare, sustinere actu imperato, ut loquuntur Theologi. Nam actu elicito charitas diligit, fides credit, et caetera. Vel certe haec omnia in personam hominis charitatem habentis accipienda sunt, qui per charitatem haec omnia facit, uti dictum est initio.
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8. Charitas numquam excidit. Deinceps usque ad finem capitis charitatem prae caeteris donis commendat Apostolus a pennanentia seu perpetuitate. Commentator Ambrosii et non uno loco Augustinus legunt: numquam cadit. Sed Graece est verbum compositum IxTiiTtTS'.^ excidit, temporis praesentis. Quo verbo idem significatur, quod illis sequentibus: evacuari, cessare, destrui. Numquam igitur excidit charitas, intellige, quantum ad temporis conditionem attinet; sensus enim est, ita charitatem haberi in hoc saeculo, ut, si quis eam retineat usque ad exitum hujus vitae, permansura cum eo sit in vita futura. Quem sensum ea, quae seqiauntur de aliis donis post hanc vitam cessaturis, palam ostendunt. Eodem redit illorum commentarius, qui dicunt, Apostolum loqui de charitate in genere. Sentit enim, charitatem non esse virtutem hujus duntaxat saeculi, sicut fidem et spem; sed permansuram in vita beata. Quocirca male quidam ex hoc loco docuerunt et docent, fieri non posse, ut quis, charitate semel donatus, eam amittat. Quod enim nonnulli sensum hunc faciunt, charitatem in hac vita nunrquam cessare eo, quod semper novas arripiat occasiones bene merendi de proximis testante Augustino in praefatione super Psalm. 31.: Dilectio vacare non potest; et Gregorio in hom. 30. super Evangelia: Probatio dilectionis exhibitio est operis, ac rursum: Amor Dei numquam est otiosus. Operatur enim magna, si est; si vero operari renuit, amor non est. Id, inquam, huic loco non quadrat, ubi charitas comparatur cum donis post hanc vitam cessaturis. Verum dicet aliquis: Charitas, uti dictum est, patiens est, et omnia suffert, credit, eperat, sustinet; quare, si fides, spes et patientia locum non habebunt in futuro saeculo, ut ex sequentibus apparet, igitur nec charitas. Respondeo, charitatem secundum actus sibi proprios atque elicitos in futuro saeculo permansuram; Deum namque diliget perfectissima dilectione. Si enim amamus quem non videmus, quomodo amaturi sumus, cum viderimus? ait Augustinus in enarr. Psalm. 91. Diliget et proximum in Deo, tamquam se ipsum. Sed et alios praeterea quosdam actus illi vitae convenientes imperabit. Congaudebit enim veritati et justitiae divinae, tam in glorificatione justorum, quam in damnatione impiorum. Denique et animae beatorum ex charitate, qua nos prosequi non desinunt, pro • nobis intercedunt; ut bene ex hoc loco ratiocinentur catholici: Perdurat charitas ■ animarum beatarum erga nos; atqui per- 1 petuum charitatis oflScium est, orare pro dilectis, si indigeant; ergo beatae animae pro nobis orant. Neque enim ignorare pussunt perpetuam nostram in hac vita necessitatem. In quo argumento diluendo frustra laborat Calvinus. Caeterum patientiae virtus utrum et quatenus in futuro saeculc permansura sit, alia quaestio est, de qua disputatur in 3. sent. dist. 33.
Sive prophetiae evacuabuntur. Graece: sr-s oz, sive autem. Atque ita legitur in textu priorum editiouum commentarii Ambrosii. Et quidem tres Graeci codices a Roberto notati, tria haec membra adhuc iueidunt hoc modo: Sive autem prophetiae, abolebuntur • sive linguae, cessabunt: sive scientia, ubolebitur: (sic enim Graeca vertimus) quemadmodam et interpres Theophylacti distinxit; tamquam sensus orationis sit: Caetera vero dona, sive sint prophetiae, sive linguae, sive scientiae, aliquando cessabunt. Alioqui fatendum erit, voculam o£ redundare, quod fit interdum. Cessationem hanc donorum non ad praesens saeculum, ut quidam volunt, sed ad futurum esse referendam (etsi prophetiae et linguae etiam nunc post jacta prima Ecclesiae fundamenta ut plurimum cessent), ea, quae sequuntur, manifeste probant. Neque enim scientia destruetur in hoc saeculo, quum, eo durante, semper sit necessaria; acperfectum illud, de quo deinde loquitur, itemque videre facie ad faciem, non hujus est saeculi, sed futuri. Prophetias numero plurali vocat praedictiones propheticas, comprehensis tamen co nomine etiam expositionibus mysteriorum, uti capite sequenti. Quae quidem omnes obolendae sunt, quia non erit illarum usus in coelesti patria, ubi omnes clare ^adebunt Deum, nihilque remotum a notitia beatonxm erit illis annuntiandum aut exponendum. Porro, cessante usu praedictionis propheticae, consequens est, ut et ipsum cesset prophetiae donum, utpote quod non in habitu, sed in actuali tantum revelatione consistit. Quamquam et habitus expUcandi mysteria fidei cessaturus est sensu Pauli, id est, quoad usum; ut infra docebimus. Non igitur ea ratio est cessaturae prophetiae, quod cognitio prophetica in sua ratione obscuritatem inchidat; nt bene docet S. Thomas 3. p. qu. 7 art. 8, ad 1. et 2., tacite retractans id, quod diversum dixerat in 2. 2. q. 174. art. 2. ad 3. Etenim Christus, qui omnia clare cognovit, Propheta fuit, seque ipse Prophetam fatetur, Matth. 13. dicens: Non est Propheta sine honore, nisi in patria sua. Sed ea ratio est, ut dixi, quoniam in vita futura, ubi erit consummata beatitudo, non habebit amplius locum annuntiatio mysteriorum.
Sive linguae cessabunt. Non dicit, linguam cessaturam, sed linguas. Non enim post resui-rectionem cessabit usus lingaae corporeae, id est, locutio sensibiUs; sed non erunt ibi genera linguarum, ac proinde nec donum linguanTin. Neque enim hujusmodi dono illic opus erit, ubi omnes electi erunt labii unius et sermonum eorundem multo magis, quam fuerunt homines ab exordio sui generis usque ad exstructionem turris Babel, Gen. 11. Quare nec linguarum donum intelligi debet ideo cessaturum, quod imperfectionem includat. Si enim una lingua loqui non est imperfectionis, igitur nec pluribus. Sed ratio est, quam dedimus.
Sive scientia destruetur. Graece xaiapyr^UryasTai, abolebitur, quod in primo membro vertit interpres: evacuari. Quo sensu dicat Apostolus, scientiam destructum iri in f uturo saeculo, variae sunt interpretum sententiae. Chrysostomus super hunc locum, et copiosius sermon. 1. de incomprehensibili Dei natura, scientiam destruendam docet eo, quod ex imperfecta, qualis nunc est, perfecta fiet, atque ex minore major, accedente notitia multarum rerum, quas nunc ignoramus; ut illa destructio sit potius incrementum et accumulatio quaedam, et ad majora profectio. Chrysostomo subscribit Theophylactus; nec aliud sentire videtur Theodoretus, ita scribens: Cessat autem, quae minor est cognitio, majore suppeditata. Verum hoc pacto etiam charitas cessabit ac destruetur, quoniam ex imperfecta, qualis nunc est, perfecta fiet, ex minore major. Ut et hoc addam, nimis coactam videri expositionem, qua destrui et aboleri dicatur, quod perficitur et augetur. Quidam igitur putarunt, Apostolum sentire, quod habitus scientiae in hoc saeculo acquisitae cum sensibus corporis pereat in morte, tamquam ab illis necessario dependens; cui postea succedat alius habitus perfectior, animae divinitus impressus. Sed hoc bene refellit Thomas in comm, et 1. q. 89. art. 5. Nam scientia est in intellectu, non in sensu, a quo nec secundum speciem actus dependet in anima separata. Nec vero quidquam includit imperfectum in sua ratione, propter quod cessare debeat in patria, sicuti fides et spes, ut vult Cajetanus. Nam Deo propriissime competit scientiae nomen, et in Christo fuit hoc donum, in quo omnia charismata fuerunt perfecta. Denique nota est et probata B. Hieronymi in epist. ad Paul. illa cohortatio: Discamus in terris, quorum scientia nobis perseveret in coelo. Quamquam illic conclusiones non ex principiis erunt colligendae, sed in suis principiis intuendae; quemadmodum et hic facimus, utentes scientia prius percepta. Censet autem Aquinas, scientiam destruendam esse, quantum ad modum sciendi, qui est per inspectionem phantasmatum, ut ait, qua anima separata non indigebit, habens esse et operationem absque corporis communione. Quod etsi verum sit, non tamen in hoc loco significatur. Quamvis enim anima separata sine phantasmate contempletur, attamen post resurrectionem nihil vetat, beatos (quorum statum maxime respicit Apostolus) uti scientiis suis per conversionem ad phantasmata, qui modus est homini naturalis; quemadmodum ti-adit idem doctor in 3. sent. dist. 31. sub finem. Et alioquin, ut esse animae separatae imperfectum est, ita et intelligere, nisi infliTentia divini gratuitique luminis accedat, teste eodem autore, 1. q. 89. art. 1. Non ergo modum illum sciendi, qui proprius est animae separatae, promittit Apostolus tamquam aliquid perfectius, cum pronuntiat, scientiam hanc nostram abolendam. Aliis itaque videtur hujus loci germanior expositio, secundum quam scientia destruenda dicitur, quia donum scientiae, de quo dictum est cap. superiori: alii datur sermo scientiae, et rursum hoc capite: Si habuero omnem scientiam, non habebit usum ad proximos in futuro saeculo. Ad hoc enim datura est, ut doctrina Christiana per ea, quae sunt humanae cognitionis aut experientiae, vel persuadeatur iis, qui nondum credunt, vel ab iis, qui jara credunt, tenacius firmiusque retineatur. Quale nihil agetur in futuro saeculo, quando, fide in speciem conversa, perfecte adimplebitur illud Jeremiae 31.: Non docebit ultra vir proximum suum. Omnes enim cognoscent me a minimo eorum usque ad maximum. Hic sensus admodum probabilis est; congruit enim cum iis, quae praecedunt de cessaturis prophetiis et linguis. Atque eum tradunt Oecumenius in comm. et Hugo Victorinus in quaest. hujus loci; itemque ex neotericis quidam. Nec repugnant ea, quae sequuntur de cognitione ex parte, et de comparatione parvuli, ut ex commentario patebit. Quaeres, cur non etiam dixerit Apostolus, sapientiam abolendam esse, siquidem et hanc inter dona ad utilitatem Ecclesiae concessa superius enumeravit. Responderi potest, non eandem esse rationem sapientiae et scientiae, quantum pertinet ad usum fidelium. Cura enim sapientia sit ea notitia raysteriornra, quae habetur ex causis supremis, in futuro autem saeculo Deum, qui est prima et suprema omnium causa, omnes visuri sint; erit illic etiam, quoad usum cognoscendi, perfectissima omnium sapientia. Quod de scientia, quae causas inferiores consulit, similiter dici non potest. Augustinus quoque lib. 12. de Trinit., cap. 14. sapientiam referri dicit ad contemplationem, scientiam vero ad actionem. Atqui in futuro saeculo cessabit actio, et sola remanebit contemplatio. Verum, puto, rectius dixeris, etiam sapientiam, quatenus donum est ad aliorum utilitatem datum, abolendam esse; ut, quod hic de scientia dicitur, etiam de sapientia dictum intelligatur; praesertim cum sapientia sit quaedam scientia; quemadmodum memorato loco docet Augustinus, et probat ex eo, quod infra dicitur: Nunc scio ex parte; tunc autem cognoscam, etc. Certe enim, si de istorum donorum actibus absolute loquamur, sicuti sapientia habebit in patria quosdam actus suos, ita nihil obstat, quin et scientia suos quosdam illic habitura sit, cujusmodi est, in causis creatis effecta cognoscere; imo et Deum in creaturis cernere, videlicet eo modo: quae tradit idem Augustinus libr. 22. de civit. Dei, cap. 29. sub finem.
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9. Ex parte enim cognoscimus, et ex parte prophetamus. Non ideo ex parte, quod scientia et prophetia aliquid imperfectum includant in sua ratione (jam enim de utraque contrarium ostendimus), sed quia tantum serviunt huic saeculo; nam et de dono Unguarum idem esse judicium, testatur Aquinas in commentario; sed idcirco praetermissum, quod his duobus imperfectius, id est, minus sit. Itaque sensus esse videtur: Donum scientiae ac prophetiae nobis datur ob imperfectionem hujus saeculi, quia per scientiam homines, spiritualium rudes ac rebus sensibilibus dediti, ab ipsis sensibilibus ad capienda fidei mysteria veluti manu ducendi sunt, per donum autem prophetiae de reconditis Scripturarum sensibus instituendi. Quorum neutrum agetur futuro saeculo, ubi perfecta erunt omnia. Igitur illud: ex parte habet quidem imperfecti significationem, quod satis arguit antithesis ejus ad perfectum in sententia proxime sequenti; sed discernendum, cujus rei notetur imperfectio. Nam dona, quae dantur soUim ad utilitatem aliorum, imperfectionem et inopiam monstrant, non eorum, in quibus sunt, sed aliorum, quibus erudiendis et instruendis serviunt, ut linguae, scientia, prophetia et alia superiori capite enumerata. Fides autem et spes, quas quisque habet propter se, imperfectionem habent in semet ipsis, ut infra declarabitur. Juxta hanc expositionem non solum de linguis, uti dictum est, verum etiam de dono sapientiae erit eadem ratio, quae de scientia et prophetia; nempe ex parte nos sapere. Generaliter enim de charismatis superiori capite dictum est: Unicuique datur manifestatio Spiritus ad utilitatem, scilicet aliorum. Estque PauU intentio docere, quod, caeteris aboUtis, sola charitas sit remansura. Consequens item est, etiam Christum Dominum, in hac vita conversantem, cognovisse et prophetasse ex parte, sensu videUcet jam expUcato. Sciendum tamen, in quibusdam exemplaribus Graecis, cujusmodi quinque signat R. Stephanus, pro yap legi <3s, ex parte autem cognoscimus, quemadmodum et Faber vertit ex Graeco; ut haec pars non sit probatio praecedentis, sed novaratio, qua doceat, charismata cessatura, quia nimirum ex parte sunt, id est, imperfectionem habent in se, quomodo locum hunc aUt intellexerunt. Quamquam dici potest, si vera lectio est horum codicum, conjunctionem autem pro enim positam esse, quae heterosis apud Hebraeos non est infrequens.
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10. Cum autem venerit id, quod perfectum est, evacuabitur, quod ex pdrte est. Graece, addito tempoiis adverbio: Tunc, quod ex parte, abolebitur. Sensus: Posteaquam advenerit fide- Ubus perfecta notitia Dei et omnium mysteriorum, sciUcet in futuro saeculo, tunc abolebitur et cessabit non solum, quidquid donorum in se imperfectionem habet, verum etiam, quidquid eorum ideo datura est, ut proximorum imperfectioni serviat. Tunc enim nuUi jam erunt, quibus dicatur: Cognosce Dominum. Hic quaeri solet, quomodo charitas non etiam abolenda sit in futuro saeculo, quandoquidem, uti cognoscimus et prophetamus ex parte, sic etiam diUgimus ex parte. Omnis enim nostra dilectio iu hoc statu viae imperfecta est. Verum responsio patet ex dictis. Nam prophetia, Unguae, scientia, non ideo cessabunt, quod in se ipsis imperfecta sint, sed quia tantum propter aliorum imperfectionem data. Fides autem et spes cessabunt eo, quod in sua ratione imperfectionem includant, fides obscuritatem et inevidentiam cognitionis, spes autem rei desideratae absentiam. At charitas nec solum, nec proprie datur ob utilitatem aliorum, sicut dantur charismata, de quibus superiori capite (licet illa per hanc maxime utilia reddantur); neque in sua ratione claudit imperfectionem, ut fides et spes; ideoque cessare non debet, sed imperfecta mutabitur in perfectam, eadem numero permanens. Quanto enim perfectius cognoscetur Deus, tanto magis amabitur et ipse, et in eo omnes electi.
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11. Cum essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitabam ut parvulus. Graece hoc ordine: Cum essem parvulus, ut parvulus loquebar, ut parvulus cogitabam. Parvulus, Graece VTjTiiog. Quae vox puerum infantem significat, id est, qui necdum perfecte fari queat, a vrj particula privativa, et stoc^ sermo, verbum. Hanc similitudinem hominis ex puero proficientis in virum adhibet ex sua persona Apostolus, ut doceat, aliud congruere nobis in hoc saeculo, velut in aetate puerili, aliud in futuro, tamquam in aetate virili. Cum, inquit, essem parvulus, loquebar, sapiebam, cogitabam ut parvulus, id est, omnia haec agebam imperfecte, prout imperfectus in parvulo seu puero infante est usus rationis. Ubi nota, verbum Graecum scppovouv, pro quo vertit interpres, sapiebam, et verti posse sentiebam, quatonus ad animum refertur sentire. Significatur enim judicium mentis de rebus, non autem ea, quae proprie sapientia vocatur, quae in infantibus nulla est; ne quis hoc cum nonnuUis ad donum sapientiae detorqueat. Caeterum cogitare, quod Graece est AoyiQBobai, rationis discursum indicare videtur. Est autem hoc totum de parvulis manifestum. Loquuntur enim balbutiendo; stulte sapiunt, pretiosa contemnentes et vilia appetentes; itemque confuse cogitant ac ratiocinantur. Videtur autem Apostolus, inquit Aquinas, ordine praepostere haec tria ponere. Nam locutio praeexigit judicium sapientiae; judicium vero praesupponit cogitationes rationis. Sed hoc satis congruit imperfectioni puerili, in qua est locutio sine judicio, et judicium sine deliberatione. Sic ille.
Quando autem factus sum vir, evacuavi, quae erant parvuli. Atqui vir factus, inquit, abolevi, abjeci ac missas feci istas imperfectiones, et coepi loqui, sapere, cogitare ut vir. Graeci codices, in quibus pro xaxv^pyrjxa legitur xaxT^pYirjV | aut xaTTjpYTj, mendosi sunt. Nam haec Graece dici, non autumo. Lectioni vulgatiori ac meliori suffragantur interpretes Graeci, itemque codex regius cum reliquis omnibus R. Stephani. Comparationem hanc ab Apostolo interpositam plerique referunt ad superiora, ubi sermo fuit de donis ad aliorum utilitatem concessis; et ita singula singulis applicant, ut loquela pertineat ad linguas, sapere ad prophetiam, cogitare ad scientiam. Quod si recipimus, tum, qui ejusmodi dona habent, intelligi debent similes esse pueris imperfecte loquentibus, sapientibus, cogitantibus; non quod haec dona ex sua ratione imperfecta sint, ut propterea nequeant in beatis permanere, sed propter usum, ut saepe dictum est. Etenim quia status praesentis vitae respectu futurae est velut infantia quaedam aut pueritia ad virilem statum comparata, idcirco, quibus dona data sunt ad aliorum instructionem, ii debent sese aliis tamquam parvulis accommodare, et cum eis quasi pueriliter loqui, sapere, ratiocinari, more boni praeceptoris aut nutricis. Unde est, quod ait Apostolus supra cap. 3.: Tamquam parvuUs in Christo lac vobis potum dedi. Et cap. 12. sequentis epistolae: Factus sum insipiens, vos me coegistis; et 1 Thess. 2.: Facti sumus parvuli in medio vestrum, tamquam si nutrix foveat filios suos. Verumtamen nihil vetat, hanc comparationem referri ad sequentia, ubi de cognitione fidei agitur, ut hac pdrte transitus sit a donis propter alios datis ad donum fidei, quod unicuique propter se datur. Hoc quippe donum non solum ipsum ex suo genere imperfectum est ob rationem paulo ante dictam; verum etiam imperfectionem suam transfundit in alia, de quibus actum est hucusque. Sic igitur explicari poterit comparatio: Quemadmodum homo parvulus pueriliter loquitur, sapit, cogitat, idem autem, vir factus, puerilem sermonem, sensum et cogitationem exuit, ac viriliter, id est perfecte omnia haec agit; ita nos in hoc saeculo, tamquam in puerita, de Deo ac mysteriis divinis loqxiimur, sapimus, et cogitamus obscure et imperfecte, quia solam de iis habemus fidei cognitionem, quae per se obscura et imperfecta est. Dum enim sumus in corpore hoc mortali, per fideyn ambulamus, et non per speciem, 2 Corinth. 5. Simulatque vero futuri saeculi statum illum beatum attigerimus, omnem istam loquendi, sapiendi, cogitandi imperfectionem, quam secum trahit notitia fidei, prorsus abjiciemus, fide scilicet in visionem, et spe in apprehensionem commutata. Huic sensui liquido favent, quae sequuntur:
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12. Videmus nunc per speculum in aenigmate. Graece: Videmus enim nunc etc. Et in quibusdam legitur: coc Iv ahiyiiaTi, velut in aenigmate. Sic et Tertullianus adversus Praxeam cap. 14.: tamquam in aenigmate; Syvns autem hoc ordine sententiam reddidit: Caeterum nunc tamquam per specuJum cernimus in aenigmate. Rem eandem declarat Apostolus alia similitudine, nempe visionis specularis et obscurae, collatae cum visione clara et directa. Videmus igitur nunc tamquam per speculum, et tamquam in aenigmate, quia Deum ac res divinas in hoc saeculo cognoscimus admodum imperfecte. Cum enim res in speculo repraesentata minus perfecte videatur, quam si eam directe et in se ipsa contueamur, imperfectionem adhuc auget, quod addit: in aenigmate. Per hoc enim non solum obscuritas significatur, sed etiam cognoscendi difficultas. Nam aenigma proprie quaestio est seu propositio, qua sub involucris signoium quaeritur aut dicitur aliquid; quae proinde ad conjectandum et explicandum difficilis est. Existimat Cajetanus, per speculum videre sic intelligi posse, quomodo videmus per ocularia vitrea, quae perspicilla vocantur; sed non est verisimile. Solent enim hujusmodi adhiberi ad clarius viden^ dum, uiaxime ab iis, quibus ob senium visus deficit; ideoque haec similitudo seu metaphora non serviret rei propositae. Probabilior fortasse conjectura, si dicatur Apostolus illud hac phrasi significasse, quod Latini dicunt: adspicere per transennam, id est, non prope, neque distincte, sed procul et summatim, ac confuso modo spectare rem aliquam. Neque enim hic Graece est xaxoTiTpov, quo nomine solet usitatius apud scriptores profanos speculum significari, quod et legitur apud LXX. Exod. 38.; sed egoTCTpov, vocabulum minus frequens. Deinde non ait Paulus: in speculo, sicuti loquitur Jacobus capit. 1., sed: per speculum, quasi volens significare modum, quo per cancellos aut transennam cerni quippiam dicitur. Quae locutio sane videri potest aptior ad designandam obscuram et imperfectam visionem, quam de Deo divinisque mysteriis in hoc saeculo habemus. Nam quod proprie speculum dicimus, claram, distinctam et expressam exhibet rei similitudinem; adeo, ut ipse Dei Filius, sub nomine sapientiae, propter repraesentandi perfectionem vocetur speculum immaculatum Dei majestatis, Sap. 7. Quamquam non negamus, idem vocabulum, quod hic ponitur ab Apostolo, etiam alibi in Scripturis usurpari pro speculo; nemp£ locis jam indicatis Jacobi et Sapientis; sicque etiam Graeci commentatores accipiunt hoc loco; sed ad denotandam visionis obscuritatem, quae per visionem specularem minus significatur, dicunt additum esse: in aenigmate. Porro Latini posteriores, ut Aquinas, Lu-anus, Cajetanus et alii censent, Apostolum idcirco notitiam, quam in hac vita de Deo habemus, comparare visioni, quae per speculum aut in speculo fit, quia nun immediate, sed tantum per aliud, nimirum per visibilia mundi praesentis, id est, per creaturas sensibus objectas et cognitas, in quibus velut in speculo quodam apparet atque in oculos mentis nostrae resultat imago bonitatis, sapientiae, potentiae divinae, Deum ipsum cognoscimus; ac nihilominus addidisse Paulum: in aenigmate, quod illa cognitio Dei per creaturas adhuc magnam in nobis ob naturae corruptionem habeat obscuritatem et difficultatem, eaque ratione a similitudine visionis, quae fit in speculo, recedat; nam et hominem integrum vidisse Deum in speculo sive per speculum creaturarum, non tamen in aenigmate. Sed huic expositioni, quamvis doctae et alias probabili, potest opponi, quod istum modum cognoscendi Deum scilicet per res creatas atque visibiles, etiam philosophis ethnicis adscribat Apostolus Rom. 1.; hic autem agat de notitia Dei et mysteriorum, quam per fidem habemus, perque eam scientiam, quae inter Spiritus sancti charismata numeratur. Quare superior expositio, quae est antiquorum, probanda magis videtur.
Tunc autem facie ad faciem. Subaudi: videbimus. Hebraismus est, quo significatur visio perfecta, qua nimirum videtur res in se ipsa, et sicuti est, ut loquitur Joannes 1. ep. cap. 3., id fest, non tantum in similitudine, sed per suam ipsius essentiam. Theophylactus appellat notitiam omnino revelatam. Quidam hoc loco visionem intelligunt solius Dei, ut idem Theophylactus et post eum Oecumenius, ac fere Latini posteriores. Alii, praesertim veteres, comprehendunt omnium mysteriorum, quae de Deo sunt, cognitionem. Qui intellectus textui Paulino consentaneus est. Non enim Deum nominat, sed dicit, nos ea visuros facie ad faciem, quae nunc ex parte cognoscimus, et in aenigmate videmus. Ea vero sunt omnia fidei mysteria; principaliter autem ipse Deus. Horum igitur omnium perfecta cognitio nobis promittitur atque servatur in futurum saeculum. Unde et illorum error reviucitur, qui negant, animas justorum essentiam Dei conspecturas ante generalem mortuorum resurrectionem. Nam utique futurum saeculum incipit, ubi desinit saeculum praesens, id est, post mortem uniuscujusque. Quare, nisi peccati debitum aliquod obstet, fateri necesse est ex Apostoli sententia, justorum animas statim, ut hinc evolariut, ad beatificam Dei visionem admitti. Quod vero Theodoretus hanc partem non de Deo, qua Deus est, sed de Christo Domino secundum assumptam naturam videndo vult intelligi, propterea quod natura divina a nuUo cerni queat, id recipi nullo modo potest, quum sit non solum a sensu Pauli remotum (ut qui non hic agat de visione corporali, sed de ea, quae mente fit), et ab aliorum omnium interpretum, etiam Graecorum expositione diversum, verum etiam sanae doctrinae contrarium, quae tradit, intellectualis creaturae beatitudinem in visione divinae essentiae consistere. Sicut igitur m praesenti, inquit Hugo Victorinus, omnis creatura est quasi quoddam speculum, in quo videtur Deus, sic in futuro ipse Deus erit speculum omnis creaturae, in quo omnia videbuntur verius, quam in ■ semet ipsis. f Utrum autem visio divinae essentiae, Christo Domino excepto, contigerit alicui, saltem ex privilegio, in hac vita mortali, et quomodo sint intelligenda, quae de Jacob Genes. 32., deque Moyse Exod. 33. et Num. 12. referuntur; nempe quod alter Dominum facie ad faciem viderit, cum altero Dominus facie ad faciem collocutus fuerit, atque ab eo visus palam et non per aenigmata aut figuras: solet a Theologis accurate disputari in 2. sentent. dist. 8., ubi et nos opinionem negantem ostendimus sacris literis ac sanctorum Patrum dictis esse magis consonam, nec obstare ei loca Scripturae memorata. Siquidem in illis sermonem esse constat de angelo conlrectabilem atque visibilem exhibente sese in assumpta specie corporis humani. Cixjus proinde vultum t[ui corporeis suis oculis intuebatur, sive colluctans, ut Jacob, sive colloquens, ut Moyses, sive quis alius, de quo simile quid alicubi legitur; ipsum Dominum, cujus personam angelus ille gerebat, facie ad faciem videre dicebatur. Alioqui faciem, hoc est, essentiam Dei ab homine mortali videri non posse, Dominus ad Moysen, id ausum postulare, testatur his verbis: Non poteris videre faciem meam; non enim videbit me homo et vivet; ac rursus: Faciem meam videre non poteris, Exod. 33.
Nunc cognosco ex parte. Pluralem numerum primae personae mutat in singularem, ne quis ambigat, haec in ipsum etiam Paulum competere, quamvis aliquando raptum in tertium coelum et in paradisum, ubi audiverat arcana verba, quae non licet homini loqui. Ex parte nunc se cognoscere dicit, non solum quia pauca cognoscal ex multis, id e&t, mysteriorum partem aliquam, non omnia mvsteria, quomodo nonnulli interpretantur illud ex parte, nominatim Syrus paraphrastes, quum vertit: parum ex multo; sed etiam quod ea, quae sibi sunt revelata, cognoscat imperfecte et ubscure; nimirum per fidem, quae est argumentum non apparentium, Heb. 11. Quem sensum volunt tam ea, quae pvoxime praecedunt de speculo et aenigmate, quam hoc, quod sequitur: sicut et cognitus sum. Locum hunc Augustinus lib. 12. de Trin. cap. 14. ita legit: Nunc scio ex parte: dicitque sapientirm, qua Deum contemplamur, hic vocari scientiam.
Tunc autem cognoscam, sicut et cognitus sum. Supplendum: a Deo. Sicut Deus, inquit, me cognostit, et ab aeterno cognovit clare et perfecte; sic et ego Deum resque divinas in futuro saeculo cognoscam clare et perfecte. Verum haec cognoscendi similitudo magnam adjunctam habet inaequalitatem. Nam Deus urania novit perfectissime, nos autem Deum cognoscemus perfecte, quomodo potest creatura creatorem cognoscere, nempe Rall. Esitl romm. Tom. I. per essentiam, omni remota obscuritate. Non igitur hinc sequitur, beatus Deum comprehendere, sicut Deus illos et se ipsum comprehendit. Annotant Theophylactus et Oecumenius post Chrysostomum, hic a Paulo gratiam insinuari praevenientem, qua nos Deus prior cognovit, ut nos eum cognosceremus, et per hoc etiam imperfectam, quam de Deo habemus scientiam, non ex nobis esse, sed gratuito Dei munere nobis ubvenLre. Quare secundum horum commentarium uou nuda cognitio, sed amore comitata, quam approbationis notitiam vocant, hac parte significatur, ut sensus sit: Quemadmodum Deus me longe aberrantem et a sui notitia penitas alienum prior cognovit, requisivit, attraxit ad se, ut egu eura cugnoscerem, quaererem, et amarem; sic et ego eum in futuro saeculo cognoscam, et ad eum accurram, scilicet per amorem atque justitiam prius ab ipso acceptam, in qua tunc conspectui ejus apparebo, Psalm. 16. Consonat locus Gal. 4.: Cum cognoveritis Deum, imo cogniti sitis a Deo; et Philipp. 3.: Sequor autem, si comprehendam, in quo et comprehensus sum a Christo Jesu. Potest et hic sensus intelligi: Tunc, quum imago ad exemplum suum accesserit, eo gradu perfectionis cognuscam, ad quem ab aeterno praecognitus ac praedestinatus sum a Deo. Cui sensui favet textus Syriacus: Tunc autem cognoscam, sicuti factus fui cognoscere.
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13. Nunc autem manent fides, spes, charitas; tria haec. Manent, Graece »a£vsi_, m.anet, quod et in vetustissimis Latinis legitur. Sed ad sensum nihil in terest; nam per syllepsin ad omnia tria verbum refertur. Videtur autem Apostolus in his verbis ad charitatem commendandam uti novo ac diverso argumento. Non enim eam hic, ut supra, comparat cum dunis, quae sulum ad aliorum dantur utilitatem, et proprie charismata dicuntur; sed cum donis seu virtutibus, quae ejusdem cum ipsa sunt ordinis, et a theologis virtutes theologicae vocantur, quod Deum ut bonum beatificum ac supernaturale pro objecto, fine et regula habeant, omnibus hominibus ad propriam ipsorum salutem necessariae. Nam fides, quam hic nominat, alia est a fide superius inter charismata numerata, licet in ea includatur. Porro tres hasce virtutes enumerat secundum gradus generationis. Quod enim ad ordinem naturae pertinet, prima gignitur in nobis fides, qua Deo credimus; secunda spes, qua Dei promissa ab ipso exspectamus; tertia charitas, qua Deum ut summum bonum nostnnn diligimus. Potestque fides in hac vita haberi sine spe et charitate, non contra; spes item sine charitate, non contra. Dicit ergo Paulus, haec tria Spiritus sancti dona. fidem, spem, et charitatem manere nunc, id est, in hac vita, ad differentiam charismatum, quae ne quidem hoc saeculo durante permanent omnino, ut annotatum est a Graecis. Nam donum linguarum jam olim cessat; prophetia paucorum est: miraculorum gratia paucissimi praediti sunt; donum quoque scientiae non omnibus est necessarium. At ista tria fides, spes, charitas, hac vita durante, simpliciter manent, quia, sicut dictum est, omnibus homnibus ad salutem necessaria sunt. Hinc Augustinus lib. 1. de doct. Christ. cap. 39. dicit, hominem fide, spe, et charitate subnixum, eaque inconcusse tenentem, non indigere scripturis, nec omnino codicibus, nisi ad alios instruendos. Unde in illis, inquit, arbitror, jam completum est, quod dictum est: Sive prophetiae evacuabuntur, sive linguae cessabunt, sive scientia destruetur, et quae sequuntur. Sciendum autem, veteres quosdam ita locum hunc accepisse, ac si sensus Apostoli sit, ista tria, fidem, spem, charitatem esse mansura etiam in altero saeculo. Sic Irenaeus adversus haereses lib. 2. cap. 47., rursumque lib. 4. cap. 25.; et Tertullianus lib. de pat. cap. 12. Tradit eandem expositionem Photius apud Oecumenium. Nec adeo obsistit huic sensui vocula nunc, tamquam praesens tempus designet. Non enim hic in Graeco legitur Oipxi, quod superiore versu semel et iterum^cuixOTS^ tunc, rospondebat; sed vuvi dk, nunc autem, quo Paulus uti solet pro vocabulis: atqui, at vero, ut supra cap. 12. vers. 18. et 20., et alibi. Quare et Photius diserte negat, dictionem vuvl_, nunc, hoc loco significativam esse temporis, ideoque nec Syrus iuternres ejus rationem habuit; sed ita vertit: Tria enim sunt, quae manent, fides, et spes et charitas. Verum haec non efiiciunt, ut sensus J Apostoli sit, ea permansura in saeculum 1 futurum. Nam etsi temporis adverbium ncn urgeamus, attamen ista permansio commodissime refertur ad saeculum praesens; quasi dicat Apostolus: Interim vero manent haec tria, tamquam prorsus necessaria, caeteris, uti dictum est, haud omnino manentibus. Nam quod charitati peculiare sit, nullo umquam tempore excidere, ne tunc quidem, cum venerit, quod perfectum est, cumque ea, quae nunc creJimus et cognoscimus, facie ad faciem videbimus, jam supra dixit, nec hic putavit repetendum. Hujusmodi vero permanentiam qui communem fecerunt fidei ac spei, in fide considerasse videntur certitudinem cognitio- j nis, non obscuritatem, atque in spe spei perfectionem, id est, rei speratae possessionem; cum alioqui juxta Apostolum fides sit argumentum non apparentium, Heb. 11., et spes, quae videtur, non sit spes, Rom. 8.; ad hunc certe modum Photius, utcumque se ipsum explicat. Jam quod Erasmus, diversam ab illis ingressus viam, in suis annotationibus ostendere conatur, has tres virtutes ita ab Apostolo restringi ad vitam hanc praesentem, nt secundum illum nec ipsa charitas mansura sit in vita coelesti, charitatem intelligens ea parte, qua studet prodesse proximis; an satis id cohaereat cum doctrina superiore, qua charitatis per- J maneutiam Apost(dus asseruit, expendat I diligens lector. Ilhid demum admoneo, Paulum non sine causa numerum expressisse dicendo: tria haec; vel quod numerus ille divinus sit, ut fides ad Patrem referatur, a quo symboli, quo fidem profitemur, initium est; spes ad Filium, per quem adducimur ad Patrem; charitas ad Spiritum sanctum, qui nexus et amor est Patris ac Filii •, vel ideo certe, ne quis haec dona confundat, ut faciunt haeretici, qui fidem a spe et charitate non distinguunt, advertere nolentes, quam aperte et numerate Paulus hoc loco ea discriminet.
Major autem horum est charitas. Atticismum retinuit interpres pro eo, quod Latine diceret: Maxima horum, aut inter haec, est charitas, aut, ut mavult Erasmus, ad evitandum incommodum generis horum aut harum: Maxima in his est charitas. Quod enim in vetustis quibusdam codicibus et apud Augustinum in Speculo legitur: Major his est charitas, merito Vallae displicet, ut absurde dictum; neque enim charitas se ipsa major est. Similis enallage graduum comparationis est Luc. 22.: Quis eorum videretur esse major, id est, maximus. Utitur et poeta Latinus: Hespere, qui coelo luces jucundior ignis. Porro cur maxima trium sit charitas, ex ante dictis intelligendum velinquit Apostolus. Non enim fides, neque spes, sed sola charitas reliquarum virtutum officia secum adducit, earumque perfectio est. Eadem sola numquam excidit, sed permanet in patria, quando et fides in visionem, et spes in apprehensionem coraniutabuntur. Et quamvis Apostolus fidem et spem superius expresse non recensuerit inter ea, quae cessabunt, hoc saeculo finito; satis tamen ex iis, quae dixit, intelligitur; ex eo maxime: Cum venerit perfectum, evacuabitur, quod ex parte est. Nam fidem et gpem ex parte esse, constat; illam, quod sit eorum, quae non videntur; istam, quod eorum, quae non habentur. Ubi et hoc notandum est, ApostoUim has duas vii'tutes facere quasi medias inter ea, quae charismata vocat, et charitatem.
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9. Εἰ s? habuero prophetiam , et noverim mysteria omnia el omnem scientiam , et si habuero omnem fidem , ita ut montes transferam , caritatem autem non habuero , nihil sum. Cum. Graecis (CÀrys. Theod. etc.) aliqui moderni quoque (Maz. Lit etc. — Mey. KI Br. Schn. etc.) duo tantum charismata, prophetiam et fidem miraculorum, enumerari atquesummum prophetiae gradum cognilione mysteriorum el possessione scientiae describi putant; at erronee. Etenim inconcinnam constructionem (siquidem seriptum mon est : ὥστε εἰδέναι τὰ μυστήρια πάντα vel εἰδῶν τὰ μυστήρια) falsumque prophetiae definitionem haec explicatio supponit; nam occulta cordis quidem a prophetis cognoscuntur (15,95), nusquam vero mysteriorum cognitio et scientia eisattribuuntur; immo vero uti supra (19,8 sqq.) sapienlia et scientia, ita infra (v. 8) scientia a prophetia diserte distinguuntur. Neque tamen, quia vr. 8. sapientia omittitur, prius membrum (s? noverün «omnia suysteria) ad prophetiam trahere (Heinr. eic.) aut duo membra (cognitionem mysteriorum et scientiam) in unum coniungere (Ἐ 4)». God.) licet; completam enim donorum catalogum nec v. 8. nec alibi Apostolus tradere vult paucorum exemplorum enumeratione contentus. Quatuor igitur charismata nostro in versu cum caritate comparantur (cfr Thom. Cai. Est. Pic. Btsp. etc. — (ioeb. etc.) : prophetia, sapientia, scientia, fides miraculorum. lam vero sermoni sapientiae, sermoni scientiae, fidei miraculorum tres primos locos Paulus in prima sua enumeratione assignavit 12,8), prophetas in secunda enumeratione (12,98) ipsis doctoribus, qui sermone scientiae ornati crant, praetulit; illa. ergo «quatuor dona, quac reliquis omnibus praestant, atque summum quidem eorum gradum, elegit, ut hominem, qui ea possideat, caritate autem careat, nihil esse diceret « secundum esse gratiae » (Thom.), « in esse divini consortii » (Cai.), « relate ad esse gloriae » (Lyr.) etc. ; quae explicationes omnes idem significant; caritas, quae aut ipsa est gratia sanclificans aut cum illa inseparabiliter coniuncta , est velut nova forma, qua. homo nova fit creatura (G«l. 6,15 cfr 5,6). Recte monet TÀom. sapientiam et scientiam hic nominari, quatenus sunt gratiae gratis datae, quae absque caritate esse queunt, non vero eas hic eo sensu considerari , quo inter septem dona Spiritus S. vulgo enumerentur, quippe quae sempoer cum caritate sint coniuncta. Celterum animadverte, iuxta Apostolum charismatum etiam summos gradus in homine inveniri posse, qui caritatem non possidet; illa enim constructionis hypotheticae forma utitur (ἐὰν... λαλῷ x72), quae absolutam rei possibilitatem supponit. Quare non salis recte S. Basil. (ep. 204,1; cfr etiam S. Amóros. ep. 18,7) haec quoque omnia per hyperbolen ab Apostolo ita dicta esse censet, ut « nihil eorum, quae commemorata sunt, umquam sine caritate praestari possit »!. A summis charismatis, quorum exercilium maiorem admirationem plerumque provocat , Paulus ad illa transit, quac quum hominem ad proximos in rebus quotidianis iuvandos idoneum reddant, minorem quidem admirationem excitant sed. virtutibus sunt similiora. 3. E£ sz distribuero $n. cibos pauperum?! omnes facultates meas, el si tradidero corpus meum (ia) ut (iva) ardecm (vectius : si tradidero corpas meum ad combustionem), carttetem autem non habuero , nihil mihi prodest. Iuxta plerosque interpretes hac sententia docetur, « non solum charismata, quae proprie non sunt virtutes, quibus homo bonus efficitur, sed et opera virtutum, quantumvis speciosa ac suo genere praeclara et ardua sint, nihil homini ad salutem prodesse, si desit caritas illa, quae praestat, ut Dei gloria «uaecatur imprimis et salus proximorum » (Est.). At ctiam hoc versu de charismatis agi iure merito censet S. Aug. (Quaest. ad Simpl. 11. 1,8), siquidem cur Apostolum velictis charismatis ad rem prorsus diversam transiisse statuatur, nulla est ratio. Nihilominus cum Augustini sententia apte. componitur prior, ΑἹ de eiusmodi virtutum operibus sermonem esse admittimus, quae radicem suam non in inclinatione quadam naturali ac multo 1ninus in habitu supranaturalis cuiusdam virtutis, scd in gratia quadam gratis data habent. Minime vero nobis probatur tcrtia. sententia, quae nescio quomodo multis placere potuerit (cfr TAeod. ctc., Thom. cte., Ist. eto., Mai. LR etc. — Καὶ Br. (0d. Ier. ctc.) : opera scilicet, de quibus sermo est, ideo nihil valere dicuntur, quia mala quadam intentione sint vitiata; namque opera, quae ex vanae gloriae studio aut ex simili pravo affectu procedunt, etiamsi cum habitu carifatisconiuncta essent, ad salutem non magis conferrent, quam si caritas deesset. Quapropter etiam antiquiorum codicum graec. lectio (ἵνα χαυχήσοικαι, ut glorier), | quam S. Hier. praetulit (cfr VV. LL : « sicorpus meum eo fine tradidero, ut glorier »), utpote inepta, a limine est reiicienda. De operibus perse quidem bonis agitur, quae tamen, si caritas ct gralia sanctificans desint, eadem ralione, qua reliquorum. charismatum exercitium, merito proprie dicto carent. Quemadmodum supra (ad 19,8 sqq.) iam monuimus, Apostolus et in hac epistola (19, 98) et tom. 12,8 inter gratias gratis datas etiam recenset opitulationes (zveikcipapese) , distributionem (μετάδοσιν), misericordiam (ξλεημοσύνην), atque de his donis, quae inter se vicina sunt ita ut primum vclut genus duo alia complectere videatur, nostro in versu agi arbitramur; sicut autem priorum, ita etiam horum charismatum summus gradus supponitur. Non desunt homines, quibus natura tantam indidit misericordiam, ut pauperem videre nequeant, quin eum iuvare impellantur, aliique tam magno animo sunt praediti, ut summo vitae propriae periculo spreto proximos periclitantes salvare quasi spontanei conentur. lam vcro quod illi a natura habent, id Spiritus S. aliis dono gratis dato conferre potest : atqui si quis dono distributionis ornatus omnes suas facultates in cibos pauperum distribueret aut misericordiae charismate motus se ipse flammis obiicerct, ut fratrem in periculo versantem eriperet, opera haec, quamvis sint splendida et ardua, deficiente caritate non essent meritoria, Plerique interpretes in secundo membro de martyrio sermonem csse putant, quo aliquis « data optione, ut aut Christum neget aut ignem pa- Ltiatur, potius ignem pati et igne consumi , quam Christum negare eligit » (Es(.); sed quum martyrium ex quacumque virtute susceptum gratiam sanctificantem, ctiam primam, ac proinde caritatem, quasi ex opere operato conferat, magnam inveniunt difficultatem, ut explicent , quomodo Paulus martyrium sine caritate esse posse dicat. Ilinc alii nihil nisi hyperbolam agnoscunt (Chrys. clc.), at constructionis hypotheticae forma hanc explicationem excludit. Alii de martyrio materiali agi censent, quum quis ex prava intentione (vanae gloriae studio etc.) illud subeat aut etiam in ipso martyrio voluntatem peccandi mortaliter retineat (Herv. Thom. etc.); at eiusmodi opus peccaminosum quodomo hoc in loco afferri potuit? Quac difficultates omnes evitantur, si de morte propter fidem subeunda sermonem esse negamus ; revera ne minimo quidem verbulo Apostolus indicat, se de martyrio proprie dicto loqui; ob multas causas non malas homines sese vitae periculo obiicere possunt. 2. Quid caritas valeat, etsi charismata non adsint (13,8-1). Charismata quaecumque, sive prodigiosis producendis, sive proximorum bono spirituali aut temporali promovendo sunt destinata, homini, qui illis est ornatus, utilitatem non praestant, si a caritate sunt separata ; caritas vero, ctiamsi desint charismata, semper ad salutem est utilis. Quod alterum ut ostendat, S. Paulus dotes nonnullas caritatis recenset , quibus eius praestantia innotescat; quasi radix enim, vel si mavis, quasi forma reliquarum virtutum describitur, ita ut per eam omnia opera virtutis impleantur (cfr TAom.). Quia vero. caritas erga Deum et caritas erga proximum tam arcte sunt connexae, ut una sine altera non inveniatur, de caritate erga Deum autem homo etl sese ipsum et alios facilius decipere potest (cfr ad v. 1), Apostolus characteres caritalis erza proximum enumerat, ut fideles simul diiudicent, num dono tam necessario sint praediti; praemittit duas dotes generales (r. &), subiungit speciales, nimirum octo negativas (4-6) et quinque positivas (6. 7). In qua enumeratione caritas quasi in personam constituitur, eaque, quae homo caritate praeditus secundum eam operatur, caritati ipsi attribuuntur. « Omnis virtus, inquit TZÀom., consistit in hoc, quod aliquis bene se habet in sustinendo mala et in operando bona »; unde duae dotes generales :
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&. caritas patiens est, benigna est. Vocabulo μαχροθυμεῖν, quo prima designatur, nec antiqua (magnanzmizs est efr Tert. de pat. 19 etc.) nec nova versio latina (patzens est) plane respondet, quamvis Vulgatae lectio in eundem sensum trahi possit; longanimitas enim designatur, qua homo omnia mala ita perfert, ut ad impatientiam vel iram non proripiatur. Porro quod attinet ad bona, caritas χρηστεύεται i. e. aliis, quibuscum omnia quac habet communicat, utilis (χρηστός) est; eundem sensum TAÀoz. latinae lectioni (benzgna est) recte attribuit sed etymologia non minus mira quam erronea confirmat : « benignitas dicitur quasi óoni igneitas, utscilicet, sicut ignis liquefaciendo effluere facit, ita caritas hoc efficit, ut homo bona quae habet non sibi soli retineat, sed ad alios derivet ». Sequuntur octo characteres negativi : caritas non. aemulatur, non agit. perperam (περπερεύεται), non. znflatur ,
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5. non est ambitiosa (οὐκ ἀσχηυονεῖ indecore non agit), non quaerit quae sua sunt (vel : quae sua non sunt), aA érritatur, non cogitat malum (οὐ λογίζεται τὸ καχόν non imputat malum),
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6. non gaudet super iniquitate. Quae alibi generali sententia dixit : dilectio proximi malum non operatur (Rom. 13,10), ea Apostolus nonnullis exemplis quasi illustrat. Subtilius et argutius quam verius (quia genuinum vocabulorum sensum ex latina versione sola haurire non potuit) 7Aom. illas dotes ita distribuit, ut duae priores de malis evga proximum commissis agant, reliquae de malis, quae homo sive superbia (35,57) , sive concupiscentia (5"), sive ira (0"), sive prava electione (77*,8") contra se ipsum commitlat. Sed certus ordo vix invenietur, licet tres priores, quum ad superbiam referantur, arctius inter se cohaereant. Praeprimis caritas οὐ ζηλοῖ, γἱοσε acnulatur; wteumque. verbum, graecum et Jatinum, (uti substantivum ζῆλος cfr ad 3,3) quum bono (12,31; 15,1 etc.) tum malo sensu (Act. 71,9; fac. 5,2) usurpatur; invidiam, qua homo de alterius bono, «quo gloriam propriam diminui putat, contristatur, hoc loco designat. Difficilius dictu est, quid verbum περπερεύεσθαχι significet, quod V«w/g. videtur. retinuisse (n0. perperam agit). luxta Chrys. idem. est quod « praecipitanter agere, levem esse reruinque novarum síudiosum », iuxta 7Aeod. « curiose scrutari quae non attinet » ; iuxta S. /Jast. (eg. brev. ^9) « quod non ob neccssitatem , sed propter ornatum ex iactantia assumitur, id velut περπερεία vituperatur », atque etiam iusta. C/emn.. Alex, (Paed. H1, 1) περπερείχ nostro in loco significat « ornatam superfluum ct inutilem ». Apud profanos ὁ πέρπερος saepe est nugalor arrogans (Polyó. 39,6,5.; &0,6,29 ctc.) atque Cicero in epistola latina (ad Att. 1. 11) graecum verbum περπερεύεσθαι retinens. ei sensum iactandi et ostentandi.attribuit; a quo sensu 7er. (de pat. 19) non longe abest, si nostram sententiam vertit: non protervum sepit. laetantiae. igitur potius, quam levitatis, signilicationem voci competere arbitramur, ita. ut apte cum tertio membro οὐ φυσιοῦται (non tnflatur) coniungatur : nec verbis nec cogitatibus supra alios sesc extollit ille, qui caritatem possidet. Apte quoque quartum his adiungitur, sive hodiernam Vulg. sequentes legimus ^on. est. ambitiosa , sive graccam leclionem pracferimus οὐχ ἀσχημονεῖ (non. 2ndecore. agit); superbus enim et inflatus regulis, quas decor et modestia praescribunt, violatis proximum offendere non veretur. Cum superbia. etiam propriae utilitatis cura οἱ cupiditas inordinata cohacret, quae quinto membro excluditur : non quaertt quae. sua sunt; quam sententiam praecisive intelligendam esse monet TÀom., i. e. « non quaerit quae sua sunt, ncglectis bonis aliorum; nam qui diligit alios sicut se ipsum, bona aliorum quaerit sicut et sui ipsius ». Ad avaritiam tamen sententia trahenda esset, si cum cod. Vat. legere liecret : οὐ ζητεῖ τὸ V ἑαυτῆς (non quaerib quae sua. 94. sunt); quae in verba C/eii. Alez. (Paed.. WI. 1.) : « quod alienum est. quaerit ἡ φιλοχοσμία (dileetio mundi), quae a Dco et ἃ Verbo et a caritate longe abest ». Characteres hucusque recensiti internum potius animi statum respiciunt, tres ultimi externam morum rationem attingunt : caritas non irritatur. (οὐ πχροξύνεταιλ iniuriis illatis exardescens; non coryttat malum vel rectius : non imputat malum sibi illatum, sed « ignoscit iniurias inferentibus non malo animi affectu cos ductos esse existimans » (TAeodor.). Latina versio non satis accurata, quia articulum negligit (οὐ λογίζεται τὸ κακόν), duplici modo explicari solet : « caritas non permittit excogitari, qua ratione aliquis malum facere possit », vel « non permitüt variis suspicionibus el temeraris iudiciis malum in proximo quacri ». Demum 202 gaudet super iniquitate, ἐπὶ τῇ ἀδιχίᾳ scilicet, quam in aliis videt, sed « odit iniusta » (TAeod.). Minus recte CArys. de invidorum gaudio sermonem esse putat, qui uti aliorum prosperis rebus contristantur, ita adversis eorum rebus laetantur. ' Ultimum membrum negativun oppositione quadam ad positivos caritatis characteres orationem traducit : non tantum enim de iniustitia non gaudet caritas, sed congaudet. veritati, Voritatem , utpote quac iniustitiae opponatur, multi hic intelligunt moralem , i. e. iustitiam, unde CÀrys. explicat : « gratulatur iis, qui hene agunt ». Rectius tamen, ni fallor, veritatem proprio sensu intelligimus, quae hie, aeque ac caritas, in personam constituitur atque gaudct, si finem suum attingit, 1. e. ab omnibus cognoscitur et agnoscitur; cum ea autem gaudct caritas, quia veritatis regnum propagari videt. Porro
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7. omnia suffert, vcl rectius oinia occul/at vitia proximorum et errata (πάντα στέγει). Verbum στέγειν plerunque quidem in. Novo Test. sustinendi vel ferendi significationem habet (9,19; 1 7/ess. 3,1. 5), sed Alexandrinis idem quoque est, quod celare vel occultare (Eccli. 8,20); quein alterum sensum hic praeferimus, quia ultimo membro caritatem omnia sustinere repetitur. Demum tria ultima membra (omnza credit, oinnia sperat , oinnia sustznet) aliqui interpretes cum 5S. August. (Serm. 350,3 ctc.) et 7Àoin. de relatione nostra ad Deum explicant, siquidem caritas promtos nos reddit ad omnia credenda, quae Deus revelavit, ad omnia speranda, quae promisit, ad promissa patienter exspectanda, si ea differre voluerit. Praeferenda tumen Graecorum videtur interpretatio, qui haec quoque ad proximum referunt : sinc diffidentia ille, qui vera caritate instructus est, admiltit verba proximi , ita tamen uthaec credulitas prudentiam non excludat; etiam optima quaceque de proximo sperat; etiamsi eum forte nunc male agere videt , dc cius salute non desperat sed quidquid potest libenter suscipit, ut eum ad meliorem frugem reducat. Demum omnia mala cuiusque generis non minus fortiter quam patienter sustinet, neque ulla calamitate perterritus aut fractus ὑπομένει, sub onere imposito perdurat, donec Deus eum liberare voluerit !. Inter modernos interpretes pauci (cfr Mai. — God.) Paulum in hac caritatis descriptione illos defectus, quibus fideles corinthii laborabant, notare voluisse censent; at inter se quam maxime dissentiunt, si certae alicui doti recensitae defectum ab Apostolo vituperatum opponere volunt : si caritas non indecore agere dicitur, iuxta alios Paulus mulieres sine velo orantes, iuxta alios eos, qui dono linguarum non recte utebantur, iuxta alios eos, qui coram ethnicis iudicibus lites agebant etc., prae oculis habuit; si caritas non inflari dicitur, alii de auctoribus schismatum, de «uibus in prima epistolae parte agitur, alii de glossolalis agi volunt etc. Quae omnia arbitrarie asseri, clarum est; procul dubio inter defectus ab Apostolo notatos aliqui etiam inter neophytos corinthios , sicuti in aliis ecclesiis, inveniebantur, sed in cos inquirere prorsus inutile est, quum ad loci explicationem coniecturae istae non conferant. 3. Curttas aeternitate sua chartsmata superat (13,8-13).
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tría haec; maior autem horwun est caritas. | ἢ ἀγάπη". Hymno, quo caritatem velut aliarum. virtutum animam celebravit, Apostolus non contentus tertiam eius laudem alfert. Caritatem enim in aeternum duraturam, charismata pcritura esse docet (v. 8); quin etiam fieri non posse, ut charismata maneant, ex essentiali eorum imperfectione deducit (9-12); iure igitur cis praefertur caritas, quum aliis quoque virtutibus theologicis sit praestantior (v. 13). Sermonem asyndete continuans, ita ut haec sectio velut parallela duabus prioribus (1-3,4-7) accedat, thesin suam statuit : 8. Caritas numquam ezcidit : sive. prophetiae evacuabuntur , sive linguae cessabunt, sive scientta destruetur : quae sententia rectius interpungitur et iuxta textum graecum accuratius redditur : caritas nuniquam excidit; sive autem (sunt) prophetiae , evacuabuntur ; sive (sunt) lenguae, cessabunt; sive (est)scientia, evacuabitur. Nonillud igitur solum charisma, quod Corinthii summuni: esse (erronee) putabant ((/nguae), sed duo illa quoque, quae summis recte accensentur (prophetia e scientia), ac proinde etiam omnia inferiora eiusdem generis dona interibunt. Quo sensu caritas non cadcre vel excidere dicatur, ex membris oppositis elucet; « non labitur, sed semper manet firma et stabilis et immobilis et perennis » (TAeod.). Quam stabilitatem et perennitatem tamen non ita intelligere licet, ut caritas animo semel infusa peccato mortali amitti non posse putetur; haec enim interpretatio non tantum aliis Scripturae locis (.1poc. 2,5 ctc.) excluditur, sed etiam intentione Apostoli rcfellitur, qui de cessatione charismatum propter peccatum non loquitur, sed illa propter supervenientem gloriam peritura docet; caritas igitur eo sensu non cadit, quod eadem, quae in statu viae est, in statu patriae sit mansura (cfr ZAom. etc.). lam vero charismata omnia, quum summa tum infima, plane peritura esse, docent verba (καταργεῖσθαι, παύεσθαι), quibus Paulus utitur!. Pluralis prophetiae, id quod ex oppositione ad caritatem iam intelligitur, varia vaticinia, « propheticas praedictiones comprehensis etiam expositionibus mysteriorum » (Est. Mat. etc.) non designat, sed ipsum donum propheticum, eadem ratione, qua pluralis /inguue varias linguas, quibus glossolali utuntur, non significat, sed donum linguarum ; pluralis enim adhibetur, quia charismata omnia nec eodem modo nec codem gradu fidelibus conferebantur, ita. ut eiusdem doni variac quasi essent species; quapropter lectio γνώσεις (sctenttae) quoque, si testimonia critica sufficerent, probari posset. Scientiam vero, quae destructum iri dicitur, esse charisma aliquoties iam nominatum (12,8; 13,29), integer contextus deinonstrai; ἃ genuina igitur interpretatione aliqui antiquiores (cfr TAom. Lyr. etc., Est. etc.) aberrarunt, qui his verbis innixi inquirunt, an et quomodo habitus Scientiae in hoc mundo acquisitae in altera vita sit permansurus; de hac enim quaestione Paulus non agit. Attamen nomen scientiae latiore quodam sensu sumi videtur, ut praeter donum scientiae etiam donum sapientiae includat (cfr 15, 6); quae enim statim afferuntur, non minus de sapientia quam dc scientia valent. Quoniam charismata ἃ Spiritu S. ad utilitatem Ecclesiae (19,71) ita dantur, ut fideles ea non tam ad propriam utilitatem quam ad fratrum salutem promovendam adhibere possint, consequens est, ut cessent, quam primum finis, ob quem dantur, ipse cessat. Praesenti igitur soli statui Ecclesiae conveniunt, neque eis amplius post secundum Christi adventum in Ecclesia triumphante locus est ; ob eandem quoque rationem hac in vita tantum fideles ea obtinent, « futura quippe vita illis non indiget; rebus enim praesentibus, supervacanea cst prophetia, inutiles etiam erunt linguae sublata earum differentia, cessat scientia quoque minor, quando maior conceditur » (TAeod.). Apostolus tamen non ex futura donorum inutilitate, sed ex intrinseca eorum imperfectione futurum eorum interitum demonstrat, minoribusque charismalis praetermissis ipsa summa dona scientiae (sapientiaeque) οἱ . prophetiae adveniente perfectiore statu interitura esse docet (9. 10) et similitudinibus illustrat (11. 12). 9. Ez parte enim. cognoscimus (γινώσχομεν, quod rectius hic. vertimus : scimus, ut de dono scienttae γνώσεως sermonem esse pateat) δέ ez parte prophetamus ; 10. quum autem venerit , quod perfectum est, evacuabitur quod ex parte est. Quoniam locutiones ez pate et perfectum inter se opponuntur, dubium non est, quin ez perte hoc in loco sit idem quod imperfectum. Scientiam autem nostram omnem atque illam quoque, quae tamquam gratia gratis dataa Spiritu S. in hac terra conceditur, imperfectam esse, facile apparet. Etenim donum scientiae lato sensu sumtum ita ut sapientiam comprehendat, in co est, ut homo ἃ Spiritu S. illustratus omnia mysteria et dogmata fidei in eorum ordine et nexu ita cognoscat, ut et infideles et fideles doctrinas fidci docere possit. Fidei igitur innititur et ἃ flde dependet; atqui fides ipsa, si cum visione Doi intuitiva comparatur, imperfecta est, quia nec omnes veritates apprehendit nec cas, quas apprehendit, sine obscuritate cognoscit; ergo scientiae quoque donum, quum eius obiectum sit limitatum et obscure cognitum, imperfecta sit oportet. Simili modo prophetiac donum imperfectum est, quia propheta illa sola profert, quae hic ct nunc ad auditorum utilitatem ei a Spiritu S. suggeruntur, el omnia, quae profert, quia ipsa quoque fide nituntur et ad fidem referuntur, obscura sunt, seu ut habet S. 7/A0om., « quia prophetia est cum cognitione aenigmatica ct figurali ». At quum venerit, quod perfectum est, i. e. quum fidei, per quam auctoritate divina nixi revelatas doctrinas obscure cognoscimus, visio beatifica successerit nosque lumine gloriae elevati primam veritatem atque in ea omnes veritates clare et distincte intueamur, scientia et prophetia, quae fidei innituntur et ad eam referuntur, sua sponte evacuabuntur et destruentur. At nonne etiam caritas, qua Deum hac in terra diligimus, altera in vita cessabit, ut perfectiori caritati locum cedat? Namque nunc, sicut ex parte tantum scimus et prophetumus, etiam ex parte lantum diligimus, et quuin . ad iudicium venturum credidisse, οἱ apostolico iam tempore gloriosi regni messianici initium exspectasse (cfr ad 6,14; 7,96 otc.). Argumentum suum Apostolus similitudinibus illustrat : 11. Quu» essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitaóam ut parvulus; quando autem factus sum vir, evacuavt quae erant parvuli. Nonnulli interpretes tria verba loquendi , sapiendi, cogitandi tribus donis (linguarum, prophetiae, scientiae) antea nominatis (v. 8) ex ordine respondere atque ideo ab Apostolo adhiberi censent, ut istorum donorum abrogationem significent (Oec. Theoph. Cai. — Beng. God. Heinr. etc.). Sed quo cum iure id statuatur, non intelligo; siquidem in argumento (9. 10), quod illustratur, de dono linguarum non amplius est sermo, ac verba φρονεῖν et λογίζεσθαι nihil exprimunt, quod donis prophetiae et scientiae ita sit proprium, uf ea in memoriam revocet. heliqui fere omnes generale principium, «uo Pauli argumentatio nititur, imperfectum scilicet adveniente perfecto evacuari et destrui, relatione actatis infantilis ad. virilem illustrari recte tenent. lanfans (νήπιος) enim non tam loquitur. quam balbutit, quia vocabula nondum scit, necdum vere sapit (φρονεῖν), quia res iuxta eorum pretium non aestimat sed omnia, quae ci offeruntur, stulte nullo adhibito iudicio approbat vel reprobat, necdum vere cogitat (λογίζεσθαι, quia rationis usum nondum habct; eius loquendi, cogitandi, sapiendi modus est imperfectissimus el adultorum risum provocat. Cui puerili aetati, si cum loquendi, sapiendi, cogitandi modo virorum comparatur, congruit obscura ct imperfecta cognitio, quae per dona scientiae et prophetiae habetur, si cum clara et distincta cognitione beatorum confertur. — Id enim illustratur altera similitudine, quam Apostolus ipse statim explicat : 19. Videmus nunc per speculum in aenigmate , tunc autem facie ad faciem ; nunc cognosco ex parte, tunc autem cognoscam, sicut et cognitus sum. Quodsi communior lectio graeca (βλέπομεν yzo) genuina esset, hac comparatione praecedens confirmaretur; sed quia lectio Vulgatae, qua particula causalis omittitur, utpote sufficiente testium criticorum auctoritate munita (cfr VV. LL.), videtur praeferenda, haec sententiu praecedenti rectius habetur parallele. Haud incongrue quoque 7Aom. Apostolum syllogismo uli censct, cuius Maior praecedente, Minor hoc versu contineantur : « Ádveniente perfecto cessat imperfectum; atqui praesens nostra cognitio cst imperfecta, futura erit perfecta; evgo ». Imperfectionem autem ct perfectionem cognitionis Apostolus metaphoris exprimit. Nunc, i. e. in hac vita, per speculum in aenigmate (δι ᾿ἐσόπτρου ἐν αἰνίγματι) videmus, £unc, i. e. altera in vita, facie ad faciem. videbimus; nunc ad res divinas : cognoscendas instrumento quodam indigemus (per speculum), unde cognitio nostra est mediata tantum; altera in vita medio vel instrumento non amplius indigebimus, sed immediate Deum et in eo omnia intuebimur (facie ad faciem); hodie cognitio nostra est obscura (in aenigmate), tunc clara οἱ distincta erit, quia facie ad faciem videbimus. Quae ita per metaphoras expressit, ea proprio sermone repetit : ntc cognosco ex parte, i. e. imperfecte, quia mediate dumtaxat et obscure, func autem cognoscam , sicut et cognitus sum, sc. a Deo, (qui me et omnia mea immediate, clare, distincle perspicit. Iam vero mediata et obscura haec visio, uti recte antiqui el moderni tenent, est cognitio rerum divinarum, quae per fidem habetur : « utroque nomine (speculi et aenigmatis), inquit Lomb., similitudines significantur, quae valent ad intelligendum Dcum, licet obscure; nunc enim imagines veritatis per fidem videntur, tunc res ipsae »; quin ctiam. ut accuratius loquamur, de sola cognitione, quae poer dona scientiae οἱ prophetiae nobis advenit, proxime sermo est; ex iis autem, quae supra diximus, satis patet, verba paulina de omni rerum divinarum cognitione hac in terra intelligi posse , ita ut supranaturalis hodicrna nostra cognitio, quae est por fidem, supranaturali nostrae futurae cognitioni, quae eril per immediatam Doi visionem, opponatur. Facie ad faciem cnim (πρόσωπον πρὸς πρόσωπον, facies ad faciem versa cfr Gen. 32,31; Exod. 33,11 ἐνώπιος ἐνωπίῳ, D'3575N 25) i. e. nullo intermedio, sed immediate ideoque perfecte videbimus ea, quae nunc per speculum in aenigmate videmus. pretum explicatione, quam aliqui etiam acath. retinent (God. Ev. ctc.), recedere non licet. At felix ille status nondum advenit : 13. Nunc autem manent fides, spes , caritas : tria haec; maior autem horum est caritas. Moderni interpretes non pauci (Ma. — Mey. God. Heinr. Schn. etc.) particulam νυνὶ δέ (nunc autem) non temporalem sed logicam esse putant, qua tribus charismatis in alteram vitam non permansuris tria alia dona, quae aeterna sint, opponantur. Eodem modo intellexisse textum videntur S. Irenaeus οἱ Tertullianus! ; Photius quoque particulam negat esse temporalem, neque tamen fidem et spem altera in vita mansuras, sed hac in terra diutius quam charismata, quibus mundus ad fidem adduci debuit, duraturas esse asserit?. Qua altera sententia praetermissa certum est, priorem teneri non posse, quia Pauli ipsius doctrinae repugnat, iuxta quam fidei sucecdet visio (2 Cor. 5,71; Hebr. 11,1) et spei fruitio (Rom. 8,95). Neque ad hanc difficultatem solvendam effugia sufficiunt, quae varia conquisiverunt huius explieationis auctores. luxta alios fides et spes, quamvis in visionem transmutentur, velut certa persuasio de veritatibus divinis et velut subiectiva certitudo de rcbus coelestibus manent (Mat. — d. W. etc.); simile aliquid de fide S. Irenaeus videtur sensisse; at fides et spes, si transmutantur, profecto non permanent, nec sola certa persuasio aut sola certitudo subiectiva ad fidem et spem constituendam sufficiunt. Iuxtaaliosinsuis fructibus fides et spes permanebunt (Grot. Goeb. etc.); at hoc sensu non tantum omnes virtutes sed ipsa quoque charismata in aeteenum perdurant. Iuxta alios is, qui credidit et speravit, in eo, qui videt et possidet, permanet, quia per fidem et spem ad possessionem pervenit (Hofm.); at haec explicatio aut eadem est, quae praecedens, aut subiectum credens et sperans cum fide et spe stulte confundit. luxta alios fides ceu continua causa apprehendens beatitudinem permanet, quatenus homo continua sua fiducia in Christum redem- - torem sibi beatitudinem quasi continuo acquirat; spes vero perdurat, quia maior semper beatitudo a beatis exspectetur (Mey. KI Br. God. Henr. etc.); a£ quam longe huius sententiae patroni, quum nec quid sit fides et spes nec quid sit aeterna beatitudo intelligant, a vero aberrent, dictu opus non est. Cum illa igitur sententia, quae inde a CArys. et A'? aetate communis merito dicitur, sensus temporalis particulae νυνὶ δὲ (nunc autem) , quae immediate praecedenti τότε (/unc) opponitur, omnino retinendus est. Nexum recte indicat 752. : « Haec tam perfecta et absoluta rerum cognitio (v. 12) nos in altera vita exspectat : nunc autem, quamquam non omnes habere possumus aut habemus sermonem sapientiae, sermonem scientiae, prophetiam aliudve charisma, omnibus tamen manent et praesto sunt fides, spes, caritas ». Etenim omnibus concedentibus in hac sententia de tribus virtutibus agitur, quae in omnibus omnino iustis inveniuntur et ita sunt necessariae, ut nemo, qui illis sit destitutus, ad aeternam vitam beatam perveniat. Nam fides, de qua Paulus hoc in loco loquitur, non est charisma illud, de quo supra (v. 2; 12,9) locutus est, sed virtus theologica, quae si viva est, i. e. per caritatem operatur (Ga/. 5,6), hominem iustificat (/tom. 3,28) cuique fides miraculorum ipsa innititur (cf ad 19,8. sqq. p. 810 sq.). Porro tres hae virtutes, quum /ria haec nominentur, non tantum a charismatis, sed a reliquis quoque Spiritus S. donis ita distinguuntur, ut eas arctissime inter se cohaerere et completam quandam classem constituere dicendum sit, cui aliud eiusdem ordinis ct dignitatis donum addi nequeat. Revera lides, spes, caritas, maxime 81 cum charismatis, de quibus proxime agitur, comparantur, cum omnibus iustificatis toto Ecclesiae tempore hac in terra permanent et permanebunt, ut nemo sinc sua culpa illas amittat nec quisquam sine illis iustus sit; quare Paulus cum emphasi quadam verbum subiecto praemittens manere haec tria. asserit nec. ullum futurum esse docet tempus, in quo δῖα haec in Ecclesia. militante non inveniantur. Charismata vero Spiritus S. prout vult distribuit (19,11); et licet ca ad utilitatem fidelium det (12,7), nullum tamen eis absolute aut semper est necessarium. Itaque illa confert aut aufert, prout ad Ecclesiae utilitatem inserviunt aut non inserviunt; pro temporum et ecclesiarum particularium necessitatibus interdum omnia manifestat, interdum pauca, interdum forte nulla. Quamvis igitur Spiritus S., charismatum auctor et distributor, semper cum Ecclesia et in Ecclesia maneat, et ipsa quoque charismata usque ad secundum Christi adventum in Ecclesia permanere certo quodam modo recte dicantur, eadem tamen ratione, qua tres virtutes theologicae omnibus et singulis fidelibus absolute et semper necessariae, non permanent. Porro unam solam ex tribus virtutibus, caritatem, in altera quoque vita permansuram esse, disertis quidem verbis hoc in loco non docet , innuit tamen Apostolus; siquidem caritatem duas alias virtutes superare asserens priorem suam sententiam (v. 8), qua caritatem numquam excidere dixerat, in memoriam revocat; nulla vero fuit ratio, cur hic iterum eius aeternitatem inculcaret ; alibi tamen, uti iam monuimus, fidem et spem visioni immediatae Dei et possessioni beatitudinis speratae locum cessuras esse diserte tradit. Cur demum caritas, si cum duabus aliis virtutibus comparatur, mator dicatur, ex toto capite manifestum est; charismata enim omnia sine illa nihil valent; ipsa autem reliquarum omnium virtutum forma quaedam est atque in aeternum sola manebit : « Caritas inchoata, inquit S. Aug. (de nat. et grat. 70), inchoata iustitia est, caritas provecta provecta iustitia est, caritas magna magna iustitia est, caritas perfecta perfecta iustitia est ». III. — De linguarum dono et prophetia inler se romparatis (14,1-25). Caritatis laude celebrata Apostolus neophytos ab inordinato charismatum studio indirecte iam revocavit; at Corinthii in eo quoque errabant, quod linzuarum donum velut summum omnibus aliis gratiis gratis datis atque potissimum prophetiae anteponebant. Quem errorem ut destruat, glossolaliam cum prophetia comparans priorem, si ad earum, uti decet, utilitatem attendatur, altera longc inferiorem esse docet. Sed ut ea, quae de utroque charismate disserit, facilius intelligantur, de eorum natura et ratione pauca praenotemus oportet. Tempore S. Irenaei non admodum rara fuisse videntur; etenim « multos audivit fratres in Ecclesia charismata prophetica habentes et per Spiritum universis linguis loquentes {παντοδαπαῖς λαλούντων διὰ τοῦ Πνεύματος γλώσσαις) et absconsa hominum in manifestum producentes ad utilitatem et mysteria Dei enarrantes, quos et spirituales Apostolus vocat » (c. haer. V. 6,1); post eius vero aetatem mox ita evanuerunt, ui iuniores Patres claram eorum notitiam non amplius habuisse videantur, alque nostro tempore nonnulli catholici et plerique acath. interpretes novis explicationibus quaesitis doctrinam Pauli obscuraverint potius quam elucidarint. I. DoxUAM LtNGCARUX 5. glossolaliam Dominus inter signa, quae acceptam fidem sccutura esse promisit, iam enumeravit : « linguis loquentur novis » (γλώσσαις λαλήσουσιν xawaicz Marc. 16,17); revera hoc dono Spiritus S. in dic pentecostes adventum suum in Apostolis manifestavit (Act. 2,4 sqq.), ethnicos quoque in Ecclesiam immediate recipiendos esse docuit (Act. 10,46), differentiam infinitam inter Ioannis B. ct inter Domini N. baptismala esse ostendit (Act. 19,6). Aliis in Scripturis de eo sermo non est, sed S. Paulus ita de eo disserit, ut satis claram eius notionem habeamus. 1. lam vero γλῶσσα (lingua), quod vocabulum in omnibus appellationibus recurrit, tribus praecipuis significationibus usurpatur : proxime enim corporis membrum , quo velut potissimo loqucelae instrumento utimur, appoellatur γλῶσσα; metonymice deinde id, quod loquimur, i. c. sermo ipse vcl potius illa sermonis forma, quae alicui senti est peculiaris, codem nomine designatur (lingua graeca, latina clc.); demum arctiore quodam sensu iranslato a iunioribus scriptoribus /diotismi, i. e. vocabula sive propter peregrinitatem sive propler vctustatem obscuriora el parum usitala, γλῶσσαι dicuntur. Pro tribus his diversis significationibus tres exortae sunt sentenliae dc dono linguarum, sed primani οἱ tertiam soli acath. 1noderni ad illud explicandum adhibuerunt. Pauci enim tertiam significationom praeferentcs pncumaticum censenl in sua oratione vocabulis obsoletis, provincialismis, locutionibus poeticis, metaphoris obscuris ctc., quae in ethnicorum quoque oraculis ad sensum obscurandum adhibebantur, usum essc (Jleek, Heinr. ctc.). Uti per se patel, auctores huius sententiae narrationem S. Lucae doc iis, quac in prima pentecoste acciderunt (Act. 2.), vclut mythologicam exaggeralionern ex Scriptura delent; ullimani quoque secundi Evangelii partom (Marc. 16, 9 sqq.) reiiciunt, ne appellatione a Domino adhibita (καιναῖς γλώσσαις λαλεῖν) rcfutentur; neque tamen nobis explicabunt, quomodo glossolo;us γλώσσῃ λαλεῖν dicatur, quum uno solo idiotisimo oratio conste non possit, nec quae Sint γένη, γλωσσῶν etc. : Pluribus prima significatio placet, sed non eodem modo rem explicant. Iuxta aliquos pneumatici inexplanalo quodam et confuso loquendi modo utebantur, quum linguis suis non codem modo, quo reliqui hoinines, vocabula formarent, sed halbi et blaesi sonos potius quam vocabula profcrrent simili fere ratione, qua « pueruli, quando loqui incipiunt, inexplanabili voce inconditos et confusos sonos edunt » (EicAh. Neand. Wies. αὶ Schmidt in llerzog I R E. 1886. XVII. 573; etc.). Alii vero linguam a Spiritu S. motam interruptas exclamationes vcl alias sententias, quae nec completum sensum cexhibebant nec inter 86 cohaerebant, protulisse dicun (Mey. ctc.); glossolalum scilicet similem babere delphicae Pythiae videntur, quae ipsa quoque furore repleta in suo tripode sedens vocabula non cohaerentia sententiasque abruptas, quae a nullo intelligebantur, carptim emittebat. At harum quoque sententiarum auctores narrationes Lucae οἱ Marci reiicerc coguntur, nec nobis explicant, quomodo una persona linguis aut plures personae lingua loqui dicantur et quae sinf genera linguarum, si lingua membrum corporis huniani designat. aut in eadem oratione aut in diversis occasionibus utebantur, prout a Spiritu S. movebantur, ut el singularis et pluralis (lingua ct linguis loqui) aptc adhibeantur; varia quoque Jinguarum genera sunt (cfr v. 10), siquidein antiqui iam barbaras linguas a linguis Graccoruin ct Romanorum distinguebant et singulae quoque linguae pro generibus haberi poterant, quae varias dialectos complectebantur; hinc etiam omnis generis linguis pneumaticos locutos esse dixit S. Iren. audito compuncti sunt corde omnes auditores, sicut ad prophetarum corinthiorum verba infideles in faciem cadentes adoraverunt Deum (414,23). Demum Dominum, si eos qui crediderint linguis locuturos esse novis promittit (Marc. 16,17), de charismate ad docendum dato non loqui, palet. Neque tamen omni ratione antiquorum et novorum prophetarum munus erat simile. Etenim in Vetere Test. magistrorum quoque doctorumque populi partes agebant, conservandac revelationi iain traditae invigilabant, novis revelationibus acceptis depositum fidei augobant, quin etiam per mille circiter annos supremum et authenticum magisterium constituebant. In Novo autem Test. prophetae non tantum ad ordinarium Ecclesiae magisterium non pertinebant, sed etiam ab apostolis οἱ doctoribus semper distinguuntur, i. e. a viris illis, qui sapienliae aut scientiae charismatis a Spiritu S. instructi velut extraordinarii magistri aut inter infideles Evangelium praedicabant aut catechumenis neophytisque doctrinas fldei explanabant. Exhortatores iuspiroti igitur haud immerito appellantur, atque exhortatorun hoc munere fungzebantur sivo praedicationibus , quibus auditores aut a peccatis absterrebant aut ad varia bona operu, eleemosynas dandas, esurientes nutriendos etc. (cfr Docftr. 11,9. 12) excitabant, sive precationibus, quas post Eucharistiae oblationem et agapas recitabant; prophetis enim « gratias agere, quantas volebant », i. c. a formulis gratiarum actionis praescriptis discedere et libere, prout Spiritus S. eos inspirabat, laudes Dei publice celebrare permittebatur (Doctr. 10,7). Porro ut efficaciores essent eorum exhortationes, sanctis quoque moribus populo praelucere debebant. « Omnis propheta docens veritatem, si ea quae docet non facit, pseudopropheta est » (Doctr. 14,10); maxime a proprii commodi studio et ab avaritia iis cavendum erat : « Nullus propheta decernens in spiritu mensam (indigentibus parandam) edet ah ca, nisi pseudopropheta est »; « qui dixerit in spiritu : da mihi argentum et alia quaedam, nc eum audiatis » (l. c. 14,9. 19). S. Hermas quoque genuinum prophetam a pseudoprophetis ex moribus discerni dicil, hanc eius imaginem depingens : « mansuetus est et tranquillus et modestus, abstinet ab omni ncquitie et vana huius saeculi concupiscentia , omnibus hominibus humiliorem so praestat, neque quando homines eum loqui volunt, loquitur, sed tunc loquitur, quando Deus eum loqui iubet » (ast. Mand. 11,8). Haec igitur duo charismata Apostolus inter se comparat, ut glossolaliam ἃ Corinthiis immerito praeferri ostendat. Quem in finem praeprimis ex ipsa donorum rationc prophetiam fidelibus utiliorem esse, quam donum linguarum, deducit (15,1-6); linguarum deinde inutilitatem in ecclesia nonnullis similitudinibus illustrat (15,7-12), conclusionemque practicam inde derivatam novis argumentis confirmat (1*,13-19); infidelibus demum quoque prophetiam maiorem , quam glossolaliam, utilitatem afferre demonstrat (15,90-95). 1. Fidelibus propheti« utilior est, quam donum linguarum (15,1-6). Ex caritatis laude, quae toto superiore capite celebratur, sua sponte profluit monitum :
13:1
… The passage commented on here is I Cor. 13:1.
… justification, never separated from sanctifying and habitual Grace, which makes us become adopted children of God. St. Paul says: «The c. of God has been poured into our hearts by the Holy Spirit, who was given to us» (Rom. 5:5) and he praises it most highly in 1 Cor. 13:1-13: «Even if I spoke the tongues of men and of angels, if I have not c., I am like a resounding bronze or a clanging cymbal... …
… 17:21). Charity indeed holds the primacy in the spiritual life (I Cor. 12:31; I Tim. 1:5), is the bond of perfection (Col. 3:14), the fullness of the law (Rom. 13:8-10), and every other virtue, if it is not accompanied by charity, is "nothing" (I Cor. 13:1-13).
… unam, requested by the same cardinal, which in 73 chapters logically groups together what St. Paul wrote on each virtue (for example, ch. 7 De Caritate is composed thus: Rom. 5:5; 8:28, 35-39; 13:8-10; 12:9-11; I Cor. 6:17; 8:3, 11; 10:24; 12:31; 13:1-8, 13; 14:1; 16:14, 20, 22, 24; II Cor. 6:11-13; 8:24; 11:2; Gal. 5:13-14; Eph. 5:1; Col. 3:14; I Thess. 4:9-10; I Tim. 1:5-6; Hebr. 10:24-25; Phil. 2:4).
… The commitment of the Christian is to form "a new creature" perfect and to live "in Christ." This can be realized only with the acquisition of the various moral virtues under the vivifying and unifying action of "charity" (cf. I Cor. 13, 1-13), which is "the bond of perfection" (Col. 3, 14).
13:2
… salvation inaugurated by Christ, in which "being circumcised or not being circumcised is of no value; what matters is faith working through love" (Gal. 5:6). And St. Paul adds: "If I had all faith so as to move mountains, but have not love, I am nothing" (I Cor. 13:2). There is no difference between these statements of St. Paul and that of St. James, when he says that "as the body
13:3
horrible death (which in I Cor. 13:3 is death by fire).
13:4
Calvin (Calvinus, Cauvin, Chauvin, Calvin Jean)
… does not belong to himself, but is God's possession (ibid., ch. XXI, 6). The law of the Lord leads to subduing vices and passions, to exercising disinterested charity toward one's neighbor, loving him according to God and the precepts of the Apostle (1 Cor 13:4), and all the other virtues that Christ taught; which does not happen without mortification and self-denial (Inst., ch. XXI, 9-13). Self-denial must also lead to abandonment and …
In short, the simplicity praised in the Gospel is that of charity (1 Cor. 13:4-7), which opens the soul to the influence, direct or mediated, of Christ — not any sort of naivety, not the puerility that makes one accessible to the seductions of evil and error (2 …
13:8
… 8) is proper to the angels and the blessed in heaven (Mt. 18, 10 and 22, 30). St. Paul exalts, as a participation of the divine knowledge itself, the beatific vision, which surpasses every cognition of God possible during the earthly life, even faith (I Cor. 13, 8-12). And St. John (I Io. 3, 1-2) declares to be a gift of the Father the adoptive filiation and even more the beatific vision, which is the supreme term of the assimilation with God operated …
13:9
The classic text is in 1 Cor. 13:9-12: "For now we see through a glass, in an enigma, but then we shall see face to face; now I know in part, but then I shall know even as I am known." St. Paul affirms here that charity …
13:11
… This form of spirituality in the adult must, in order to remain virtuous, be joined with discretion, which causes one to keep the golden mean in the aforesaid virtues, both in measure and in manner, and to avoid the defects that accompany the state of childhood (cf. I Cor. 13:11).
13:12
The intimate nature of this life that God gives us remains for us, who, living on earth, know spiritual and heavenly things only by reflection (I Cor. 13:12), a mystery. …
… The object of the b.: "they will see God"; it is the supreme happiness promised to "the upright" and "innocent" (Ps. 11:7; 17:15; cf. 15:11), who are the "pure of heart." This "vision of God" characterizes the Kingdom founded by Jesus (Jn. 14:6-11; 19-23) and will culminate in eternal glory (I Cor. 13:12; I Jn. 3:2; Apoc. 22:4).
… its value to humility (Rom. 5:1-11), its ardor to penance (Lk. 7:47), to faith its eloquence (Ps. 115:1-10), to hope its jubilation (ibid. 47), to charity its superabundance (Mt. 5:43-48) in the longing to render to God an equality of love (I Cor. 13:12).
Vision (Mystical Intellectual Phenomenon)
… Every "private" vision, instead, binds only the one who is favored with it. Besides the aforesaid visions, theologians distinguish the beatific vision (v.), or intuitive or immediate (not comprehensive) vision of God which the angels and the blessed enjoy stably (cf. 1 Cor. 13:12; Matt. 18:10), known only through Christian Revelation.
13:13
… It is preceded by the ♗ and continues with the formula « in nomine Patris et Fili et Sp(iritu)s s(an)c(ti) Amen »; then one reads: « spes mihi multa manet nam venturum spero D(omi)-n(u)m qui cuncta creasti tibi ut cineres istos suscites ipse potens (reminiscences of I Cor. 4, 13; 13, 13, and Hebr. 10, 37; 11, 19), h(a)ec est speciosior sole et super omnem stellarum dispositionem luci comparata inbenitur prior (Sap. 7, 29), dum sit una omnium potens et in se permanens …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.