What sort of men are to be admitted into the clergy. The church is the pillar of truth.
Of vvhat qualitie they must be, vvhom he ordaineth Bishops, • and Deacons, 14 and the cause of his vvriting to be, the excellencie of the Catholike Church, and of Christ, vvho is the obiect of our religion.
1A faithful saying: If a man desire the office of a bishop, he desireth a good work.Parola fedele: se uno desideri l'episcopato, ei desidera un bel lavoro.A Faithful saying. If a man desire a Bishops office, he desireth a good worke.Fidelis sermo: si quis episcopatum desiderat, bonum opus desiderat. 2It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,Fa dunque di mestieri, che il vescovo sia irreprensibile, che abbia preso una sola moglie, sobrio, prudente, modesto, pudico, ospitale, capace d'insegnare,It behoueth therfore a Bishop to be irreprehensible, the husband of one vvife, sobre, vvise, comely, chast, a man of hospitalitie, a teacher,Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem, 3Not given to wine, no striker, but modest, not quarrelsome, not covetous, butNon dedito al vino, non violento, ma modesto; non litigioso, non interessato, manot giuen to vvine, no fighter, but modest, no quareler, not couetous.non vinolentum, non percussorem, sed modestum: non litigiosum, non cupidum, sed 4One that ruleth well his own house, having his children in subjection with all chastity.Che ben governi la propria casa, che tenga subordinati i figliuoli con perfetta onestà.vvel ruling his ovvne house, hauing his children subiect vvith al chastitie.suæ domui bene præpositum: filios habentem subditos cum omni castitate. 5But if a man know not how to rule his own house, how shall he take care of the church of God?(Che se uno non sa governare la propria casa, come mai avrà cura della Chiesa di Dio?)But if a man knovv not to rule his ovvne house: hovv shal he haue care of the Church of God?Si quis autem domui suæ præesse nescit, quomodo ecclesiæ Dei diligentiam habebit ? 6Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the devil.Non neofito, affinchè levandosi in superbia non cada nella dannazione del diavolo.Not a neophyte: lest puffed into pride, he fall into the iudgment of the Deuil.Non neophytum: ne in superbiam elatus, in judicium incidat diaboli. 7Moreover, he must have a good testimony of them who are without: lest he fall into reproach and the snare of the devil.Fa d'uopo ancora, che egli sia in buona riputazione presso gli estranei, affinchè non cada nell'obbrobrio, e nel laccio del diavolo.And he must haue also good testimonie of them that are vvithout: that he fall not into reproch and the snare of the Deuil.Oportet autem illum et testimonium habere bonum ab iis qui foris sunt, ut non in opprobrium incidat, et in laqueum diaboli.
8Deacons in like manner: chaste, not double tongued, not given to much wine, not greedy of filthy lucre:Similmente i diaconi pudichi, non di due lingue, non dati al molto vino, non portati ai sordidi guadagni:Deacons in like maner chast, not double tonged, not giuen to much vvine, not folovvers of filthie lucre:Diaconos similiter pudicos, non bilingues, non multo vino deditos, non turpe lucrum sectantes: 9Holding the mystery of faith in a pure conscience.Che portino il mistero della fede in una coscienza pura.hauing the mysterie of faith in a pure cōscience.habentes mysterium fidei in conscientia pura. 10And let these also first be proved: and so let them minister, having no crime.E questi pure prima si provino: e poi esercitino il ministero, essendo senza reato.And let these also be proued first: & so let them minister, hauing no crime.Et hi autem probentur primum: et sic ministrent, nullum crimen habentes. 11The women in like manner: chaste, not slanderers, but sober, faithful in all things.Le donne parimenti pudiche, non date alla detrazione, sobrie, fedeli in ogni cosa.The vvomen in like maner chast, not detracting, sober, faithful in al things.Mulieres similiter pudicas, non detrahentes, sobrias, fideles in omnibus. 12Let deacons be the husbands of one wife: who rule well their children and their own houses.I diaconi abbiano presa una sola donna: e regolino bene i loro figliuoli, e le proprie loro case.Let deacons be the husbandes of one vvife: vvhich rule vvel their children, & their houses.Diaconi sint unius uxoris viri, qui filiis suis bene præsint, et suis domibus. 13For they that have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus.Imperocché quelli, che faranno bene il lor ministero, si acquisteranno un grado onorevole, e una gran fiducia nella fede di Cristo Gesù.For they that haue ministred vvel, shal purchase to them selues a good degree, and much confidence in the faith vvhich is in Christ IESVS.Qui enim bene ministraverint, gradum bonum sibi acquirent, et multam fiduciam in fide, quæ est in Christo Jesu. 14These things I write to thee, hoping that I shall come to thee shortly.Scrivo a te queste cose, avendo speranza di venir presto da te.These things I vvrite to thee, hoping that I shal come to thee quickly.Hæc tibi scribo, sperans me ad te venire cito: 15But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.Affinchè ove mai io tardassi, tu sappia come diportarti nella casa di Dio, che è la Chiesa di Dio vivo, colonna, e appoggio della verità.but if I tary long, that thou maiest knovv how thou oughtest to conuerse in the house of God, which is the CHVRCH of the liuing God, the piller and ground of truth.si autem tardavero, ut scias quomodo oporteat te in domo Dei conversari, quæ est ecclesia Dei vivi, columna et firmamentum veritatis.
16And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.Ed è evidentemente grande il mistero della pietà, il quale si è manifestato nella carne, è stato giustificato mediante lo Spirito, è stato conosciuto dagli Angeli, è stato predicato alle gente, è stato creduto nei mondo, è stato assunto nella gloria.And manifestly it is a great sacrament of pietie, vvhich vvas manifested in flesh, vvas iustified in spirit, appeared to Angels, hath beene preached to gentils, is beleeued in the vvorld, is assumpted in glorie.Et manifeste magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu, apparuit angelis, prædicatum est gentibus, creditum est in mundo, assumptum est in gloria.
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Witham
He desireth a good work. No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good. However, in those days, the desire could scarce be grounded on temporal advantages. (Witham)
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A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says St. Chrysostom) with all virtues. See also St. Jerome in his letter to Oceanus.
Witham
The[Ver. 2. Unius uxoris virum, that is non bigamum. See St. Chrysostom, p. 285.] husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time a man might be chosen to be a bishop or priest whose wife was living, but from that time he was to live with her as with a sister. This St. Jerome testifies as to the discipline of the Latin Church. (Witham)
Challoner
The meaning is not that every bishop should have a wife, (for St. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. (Challoner)
Sober.[Ver. 2. Sobrium, nephalion. Vigilantem.] The Greek rather signifies watchful.
Chaste.[Ver. 2. Pudicum: some Greek manuscripts, semnon.] There is nothing for this in the Greek text at present, unless in some few manuscripts. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the other words.
Witham
Teacher: a doctor, as the Greek signifies. (Witham)
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Not given to wine, or a lover of wine. This, says St. Chrysostom, is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. (1 Corinthians 6:10.)
No striker. St. Chrysostom understands not striving, fighting or quarreling even with his tongue.
Witham
Not covetous[Ver. 3. Cupidum, aphilarguron.] of money, as appears by the Greek text. (Witham)
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Ruleth well his own house, etc. Before he is set over the Church, let him have given proofs of his talents for governing within his own house, by the regularity he has made all his dependants observe. In the infancy of the Church, it was frequently necessary to ordain the most regular fathers of families bishops, for want of others of a sufficient age who had observed perpetual continency.
Witham
With all chastity. The Greek implies, grave, sober, temperate; but as this seems to answer what is said in Titus 1:6., it seems to be properly understood of chastity. (Witham)
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Witham
Not a neophyte. Not one newly as it were planted, or newly instructed in the faith. (Witham)
Challoner
That is, one lately baptized, a young convert. (Challoner)
Witham
He fall into the judgment and condemnation of the devil, by returning to his evil habits he has so lately quitted. (Witham)
Calmet
Devil; that is into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. (Calmet)
Bible de Vence
Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. (Bible de Vence)
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Witham
Deacons, etc. By the Greek, grave, sober, etc. But why does he pass from bishops to deacons, not naming priests? St. Chrysostom answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. (Witham)
Estius
After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. (Estius)
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Bible de Vence
Women, etc. By the Greek again, sober, grave, etc. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Witham) that is deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. (Bible de Vence)
Witham
Not given to detraction,[Ver. 11. Non detrahentes, me diabolous.] or calumnies, as in the Greek. A necessary admonition. (Witham)
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Challoner
The pillar and ground of the truth. By the promises of Christ to direct his Church by the infallible spirit of truth; (see John 16:7; Matthew 28:20; etc. (Witham)) and therefore, the Church of the living God can never uphold error, nor bring in corruptions, superstition, or idolatry. (Challoner)
That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings.
3:16
Mystery of piety, meaning the mystery of the incarnation of the Son of God: and so in most Greek copies, and in St. Chrysostom we read, God appeared in the flesh.[Ver. 16. Quod manifestatum est; Theos ephanerothe en sarki. See St. Chrysostom.]
Witham
Taken up into glory, by Christ's glorious ascension into heaven. (Witham)
Calmet and others
After having spoken of the grandeur and infallibility of the Church, the apostle takes occasion from it to extol the great mystery of love, the incarnation and redemption of man. By this mystery the Second Person of the blessed Trinity became manifested in the flesh, justifying or proving his divinity by the virtue of the Holy Spirit appearing in his miracles, made known to the Angels, who were his messengers to bear the tidings to man, or assisting spirits to wait upon him, as at the nativity, in the desert, the agony, etc. preached to the world, and at length consummated to the world by his ascension into glory. (Calmet and others)
3:2
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A neophyte.... That is, one lately baptized, a young convert.
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3:1
1. A good vvorke.] The great charge, & great merite, of Ecclesiastical functions. Nothing (saith S. Augustine) in this life, and specially in this time, is easier, pleasanter, or more acceptable to man, then the office of a Bishop, Priest, or Deacon, if the thing be done onely for fashion sake and •••••ringly but nothing before God more miserable, more lamentable, more damnable. Againe, There is nothing in this life, and specially at this time, harder, more laborious, or more dangerous, then the office of a Bishop, Priest, or Deacon. but before God nothing more blessed, if they vvarre in such sort as our Captaine commaundeth. August. ep. 148.
Concordance Tit. 1, 6.
3:2
2. A Bishop.] The Apostle vnder the name of Bishop instructeth Priestes also. That vvhich is here spoken of a Bishop (because the vvordes Bishop & Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine, as is noted in an other place) the same is meant of euery Priest also: though the qualities here required, ought to be more singular in the Bishop. then in the Priest, according to the difference of their degrees, dignities, and callings.
•. Of one vvife.] Certaine Bishops of Vigilantius sect (vvhether vpon false construction of this text, or through the filthines of their fleshly lust) vvould take none to the Cleargie, except they vvould be maried first, The heretikes opinion cōcerning Priests mariage. not beleeuing (saith S. Hierom aduers. Vigilant. c. 1.) that any single man liueth chastly, shevving hovv holily they liue them selues, that suspect il of euery man, and vvil not giue the Sacrament (of Order) to the Cleargie, vnles they see their vviues haue great bellies, and children vvalling at their mothers breastes. Our Protestants though they be of Vigilantius sect, yet they are scarse come so farre, to commaund euery Priest to be maried. Neuertheles they mislike them that vvill not marrie, so much the vvorse, and they suspect il of euery single person in the Church, thinking the gift of chastitle to be very rare among them, & they do not onely make the state of mariage equal to chast single life, vvith the Heretike Iouinian, but they are bold to say sometimes, that the Bishop or Priest may do his duety and charge better maried, 1 Cor. 7. then single: expresly against S. Paul, vvho affirmeth that the vnmaried thinke of the things that belong to God, and that the maried be diuersely distracted and intangled vvith the vvorld.
The Apostle then, by this place vve novv treate of, neither commaūdeth, nor counseleth, S. Paules place, of one vvife, excludeth bigamos from holy Orders. nor vvisheth, nor vvould haue Bishops or Priests to marrie, or such onely to be receiued as haue been maried: but, that such an one as hath been married (so it vvere but once, and that to a virgin) may be made Bishop or Priest. Which is no more then an inhibition that none hauing been tvvise maried or being bigamus, should be admitted to that holy Order. And this exposition onely is agreable to the practise of the vvhole Church, the definition of aūcient Councels, the doctrine of al the fathers vvithout exception, and the Apostles tradition. Vvhich sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus (though here he folovv not vvholy the same sense.) Ho. 2 in ep. ad Tit. S. Ambrose also vpon this place, and most plainely and largely in his 82 Epistle post med. giuing the cause why bigamus can not be made Bishop or Priest, in fine affirmeth, not onely the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Cleargie, that vvere tvvise maried. S. Hierom Ep. 83. ad Oceanum c. 2. & ep. •. c. 18. ep. 11. •. 2 expresly vvriteth that the Cleargie is made of such as haue had but one vvife, at least after Baptisme: for he thought that if one vvere often maried vvhen he vvas yet no Christian, he might notvvithstanding be ordered Bishop or Priest. But S. Ambrose ep. 82. S. Augustine de bono Coniug. c. 18. S. Innocentius the first ep. 2. c. 5. •. to. 1. Concil. S. Leo, ep. 87• li. 2. ep. 25. S. Gregorie, & after them the vvhole Church, exclude those also vvhich haue been tvvise maried vvhen so euer. vvhereof S. Augustine giueth goodly reason and example in the place alleaged. S. Leo ep. 87 addeth further, & proueth that the mā is coū ted bigamus, Vvho are counted bigami. & not the husband of one vvife, in respect of holy Orders, not onely if he hath had tvvo vviues, but if his one vvife vvere not a virgin. vvhich being obserued in the high Priests of the old lavv, Leuit. 21. must needes be much rather kept novv. See also the booke de Ecclesiasticis dogmatibus c. 72, in S. Augustines vvorkes.
And by these fevv you may see hovv shamefully the state of the new heretical Cleargie of our time is fallen from the Apostolike and al the fathers practise and doctrine herein. The Heretical clergie nothing regardeth the Apostles prescription of one vvife. Vvho do not onely take men once or twise maried before, but (vvhich vvas neuer heard of before in any person or part of the Catholike Church) they marie after they be Bishops or Priests, once, tvvise, and as often as their lustes require. Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders. Neither is there one authentical example thereof in the world. None euer maried after holy Orders. For those of vvhom Nice Councel speaketh, vvere maried before, & were but tolerated onely to vse their wiues: the fathers in the same Councel prouiding expresly at the same time, Socrat. li. 1 c. 8. that none from thence forth should marrie after they came to holy Orders, and that according to the aūcient tradition of the Church, as Socrates and Sozomenus declare in most plaine vvordes. They that vvere made Priests of maried men, absteined from their vviues. See Suidas in the vvord Paphnutius. Sozom. li. 1 c. •2. And in vvhat countrie so euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before, it was not according to the exact rule of the Apostles & Churches tradition, by vvhich al that be in holy Orders, should wholy abstaine, not onely from marying, but euen from their wiues before maried. Vvhereof thus vvriteth S. Epiphanius hares. 59 cont. Cathares. S. Epiphanius. The holy preaching of God receiueth not, after Christ, them that marrie againe after their vviues departure, by reason of the great dignitie and honour of Priesthod. And this the holy Church of God obserueth vvith al sinceritie. Yea she doth not receiue the once maried person that yet vseth his vvife and begetteth children: but onely such an one she taketh to be Deacon, Mariage of Priests is contrarie to the aūcient canōs. Priest, Bishop, or Subdeacō, as abstaineth from his one vvife, or is a vvidovver, specially vvhere the holy canō • be sincerely kept. But thou vvilt say vnto me, that in certaine places Priests, Deacons, and Subdeacons do yet beget children (belike this holy father neuer heard of any Bishop that did so, and therfore he leaueth out that order, vvhich he named vvith the other in the former part of the sentence) but that is not done according to order and rule, but according to mans minde, vvhich by time slacketh, and for the great multitude (of Christian people) vvhen there vvere not found sufficient for the ministerie, &c. the test of his vvordes be goodly for that purpose. Eusebius.
Eusebius also Euang. demonst. li. 1. c. 9. saith, that such as be consecrated to the holy ministerie, S. Hierom. should abstaine vvholy from their vviues vvhich they had before. S. Hierom Apolog. ad Pammach. c. 8. proueth, that such of the Apostles as were maried, did so, and that the Clergie ought to do the same by their example. Yea in his time he testifieth (Cont. Vigil. c. 1.) that they did liue single in maner through the world, euē in the East Church also. What, saith he, shal the Churches of the East do, vvhat they of Aegypt, of the See Apostolike: vvhich take to the Clergie, either virgins, or the continent and vnmaried, or such as if they haue vviues, cease to be husbands? And againe he saith in Apolog. ad Pāmach c. 3. (See also c. 8.) If maried men like not vvel of this, let them not be angrie vvith me, but vvith the holy Scriptures, vvith al Bishops, Priests, Deacons, and the vvhole companie of Priests and Leuites, S. Augustine. that knovv they can not offer sacrifices if they vse the act of mariage. S. Augustine de adult. Coniug. li. 2. c. 20. maketh it so plaine a matter that al Priests should liue chast, that he writeth, that euen such as vvere forced (as many vvere in the primitiue Church) to be of the Clergie, See S. Leo ep. 92. c. •. vvere bound to liue chast, yea and did it vvith great ioy and felicitie, neuer complaining of these necessities and intolerable burdens, or impossibilities of liuing chast, as our fleshly companie of new Ministers and Superintendents do novv, that thinke it no life vvhithout vvomen. much like to S. Augustine before his conuersion, vvhen he vvas yet a Manichee, vvho (as him self reporteth Confess. li. 6. c. 3) admiring in S. Ambrose al other his incomparable excellencies, S. Ambrose. yet counted al his felicities lesse, because he lacked a vvoman, vvithout vvhich he thought (in time of his infidelitie) no man could liue. But after his conuersion thus he said to God of S. Ambrose: What hope he had, and against the tentations of his excellencie vvhat a •ight he fel•, or rather vvhat a comfort and solace in tribulation, and his secrete mouth vvhich vvas vvithin in his hart, vvhat sauourie and svveete ioyes it tasted of thy bread, neither could I coniecture, neither h•d I tried.
See Tertullian li. 1 ad vxorem. Tertullian. S. Cyprian de singul• 〈◊〉. the first Councel of Nice can. 3. Conc. Tolet. 2 can. 3. Conc. Aurelian. 3 can. 2. of Carthage the second cap. 2. of Neocaesarea cap. 1, of Ancyra cap. 10. and you shal find that this vvas generally the Churches order euen from the Apostles time, S. Cyprian. though in some places by the licentiousnes of many, Councels. it vvas sometime not so religiously looked vnto. Vvhereby you may easily refute the impudent clamors of Heretikes against Siricius, Gregorie 7, and others, vvhom they falsely make the authors of the Cleargies single life.
•. Not a Neophyte.] None rashly to be admitted to the Clergie. That vvhich is spoken here properly and principally of the nevvly baptized (for so the vvord Neophyte doth signifie) the fathers extend also to al such as be but nevvly retired from prophane occupations, ciuil gouernement, vvarfare, or secular studies, of vvhom good trial must be taken before they ought to be preferred to the high dignitie of Bishop or Priest. though for some special prerogatiue and excellencie, it hath in certaine persons been othervvise, as in S. Ambrose and some other notable men. Tertullian (li. de praescript.) noteth Heretikes for their lightnes in admitting euery one vvithout discretion to the Cleargie. Heretikes admit al sortes vvithout exception. Their Orders (saith he) are rash, light, incōstant: novv they place Neophytes, then secular men, then our Apostataes, that they may tie them by glorie and preferment, Whom vvith the truth they can not. No vvhere may a man sooner prosper and come forvvard, then in the campe of rebelles, vvhere to be onely, is to deserue much. therfore or• to day a Bishop, to morovv somevvhat els: to day a Deacon, to morovv Lector, that is, a Reader: to day • Priest, to morovv a lay man. for to laie men also they enioyne the functions of Priestes. And S. Hierom ep. 83 ad Oceanum c. 4. saith of such, Yesterday a Ca•echumene or nevvly conuerted, to day a Bishop: yesterday in the theatre, to day in the Church: at night in the place of games and maisteries, in the morning at the altar: a vvhile ago a great patrone of stageplaiers, novv a consecrator of holy virgins. And in an other place, Out of the bosome of Plato and Aristophan•s they are chosen to a Bishoprike, vvhose care is, not hovv to sucke out the marovv of the Scriptures, but hovv to soothe the peoples cares vvith florishing declamations. Dialog. cont. Lucifer. c. 5.
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He saith, hauing children, not, getting children. S. Ambr. Ep. 82.
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Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ.
〈Greek〉
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8. Deacons.] Vnder the name of Deacons are here conteined Subdeacons, as before vnder the name of Bishop, The three holy orders, only bound to chastitie. Priest also vvere comprehended. Leo ep. 92. c. 3. for to these foure pertaineth the Apostles precept and order touching one vvise, and touching continēcie and chastitie, as by the alleaged Councels and fathers (namely by the vvordes of S. Epiphanius) doth appeare. Greg. li. 1, ep. 42. for they onely be in holy Orders, as seruing by their proper function about the Altar and the B. Sacrament: in respect vvhereof, The 4 inferiour orders not bound to chastitie. the law of chastitie pertaineth to them, and not to the foure inferior Orders of Acolyti, Exorcista, Lectores, and O•tiarij. Vvho neither by precept nor vovv be bound to perpetual chastitie, as the others of the holy and high Orders be bound, both by precept and promis or solemne assent made vvhen they tooke Subdeaconship.
Al these degrees and orders to haue been euer since Christes time in the Church of God, Al the seuen orders auncient, euē from Christ and the Apostles time. it might be proued by al antiquitie. but for as much as the Apostles purpose is not here to recken vp al the Ecclesiastical Hierarchie, it neede not be treated of in this place. But we vvish the learned to reade the 3. 4. 5. 6. 7. 8. 9. chapters of the 4 Councel of Carthage, vvhereat S. Augustine vvas present: vvhere they shal see the expresse callings, offices, and maner of ordering or creating al the said sortes, and shal vvel perceiue these things to be most auncient and venerable. Let them read also Eusebius historie, the 35 Chapter of the 6 booke, vvhere for al these orders he reciteth Cornelius epistle to Fabius, concerning Nouatus. Likewise S. Cyprian in many places, namely ep. 55. nu. 1. where see the notes vpon the same. S. Hiero. ep. 2. c. 6. Of Subdeacon there is mention in S. Augustine. ep. 74 and ep. 20 de epistolis 22 in edit. Paris. S. Epiph. har• 59. S. Cyprian ep. 24. S. Ignatius ep. 9. ad Antioch•nos, and in the 43 canon of the Apostles. Conc. Tolet. 2. can. 1 & 3. Conc. Laodicen. can. 21. Epist. Epiph. apud Hiero. 60. c. 1.
〈Greek〉
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1•. In the house of God.] S. Ambrose calleth the B. of Rome Rector of the vvhole Church. Al the vvorld being Gods, yet the Church onely is his house, the Rector or Ruler vvhereof at this day. (saith S. Ambrose vpon this place) is damasus. where let our louing brethren note vvel, how cleere a case it vvas then, that the Pope of Rome vvas not the Gouernour onely of one particular See, but of Christes vvhole house, vvhich is the Vniuersal Church, vvhose Rector this day is Gregorie the thirtenth.
15. The piller of truth.] This place pincheth al Heretikes vvonderfully, and so it euer did, The heretikes say directly cōtrarie to the Apostle, that the Church is not the piller of truth. and therfore they oppose them selues directly against the very letter and confessed sense of the same, that is, cleane contrarie to the Apostle. some saying, the Church to be lost or hidden: some, to be fallen avvay from Christ these many ages: some, to be driuen to a corner onely of the vvorld: some, that it is become a stewes and the seate of Antichrist: lastly the Protestants most plainely and directly, that it may and doth erre, and hath shamefully erred for many hundred yeres together. And they say herein like them selues, and for the credit of their ovvne doctrine, vvhich can not be true in very deede, except the Church erre, euen the Church of Christ, vvhich is here called the house of the liuing God.
But the Church vvhich is the house of God, That the Church is the piller of truth and can not erre, is proued by many reasons. whose Rector (saith S. Ambrose) in his time was Damasus, and novv Gregorie the thirtenth, and in the Apostles time S. Peter, is the piller of truth, Io. 14, 16. the establishement of al veritie: therfore it can not erre. It hath the Spirit of God to lead it into al truth till the vvorldes end: Mat. 16. therfore it can not erre. It is builded vpon a rocke, Mat. 28. hel gates shal not preuaile against it: therfore it can not erre. Christ is in it til the end of the vvorld, Eph. 4. he hath placed in it Apostles, Doctors, Pastors, and Rulers, Io. 17. to the consummation and ful perfection of the whole body, that in the meane time we be not caried about vvith euery blast of doctrine: therfore it can not erre. Luc. 22. He hath praied for it, Psal. 2. that it be sanctified in veritie, that the faith of the cheefe Gouernour therof faile not: Eph. 5. it is his house, his spouse, his body, his lotte, kingdom and inheritance, giuen him in this vvorld: he loueth it as his ovvne flesh, and it can not be diuorced or separated from him: therfore it can not erre. the nevv Testament, Scriptures, Sacraments, and sacrifice can not be changed, being the euerlasting dourie of the Church, continued and neuer rightly occupied in any other Church but in this our Catholike Church: therfore it can not erre. And therfore al those pointes of doctrine, faith, and vvorship, vvhich the Arians, Manichees, Protestants, Anabaptistes, other old or new Heretikes, vntruely thinke to be errors in the Church, be no errors in deede, but them selues most shamfully are deceiued, and so shal be still, til they enter againe into this house of God, vvhich is the piller and ground of al truth: that is to say, not onely it self free from al error in faith and religion, but the piller and stay to leane vnto in al doubtes of doctrine, and to stand vpon against al heresies and errors that il times yeld, without vvhich there can be no certaintie nor securitie. And therfore the holy Apostles, The meaning of this article, I beleeue the Cath. Church. and Councels of Nice and Constantinople, made it an article of our Creeds, to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH. Vvhich is, not onely to acknowledge that there is such a Church, as heretikes falsely say: but that that which is called the Catholike Church, & knovven so to be, and cōmunicateth vvith the See Apostolike, is the Church: and that vve must beleeue, heare, and obey the same, as the touch stone, piller, and firmament of truth. For, al this is comprised in that principle, 〈Greek〉 I beleeue the Catholike Church. And therfore the Coūcel of Nice said, I beleeue in the Church, that is, I beleeue and trust the same in al things.
Neither can the Heretikes escape by fleing from the knovven visible Church, to the hid congregation or companie of the Predestinate. For that is but a false phantastical apprehension of Vvicleffe and his folowers. It is the visible Church that is the piller or truth and can not erre. The companie of the Predestinate maketh not any one Societie among them selues, many of them being yet vnborne, and many yet Infidels and heretikes, and therfore be not of the one house of God vvhich is here called, the piller of truth. And those of the Predestinate that be already of the Church, make not a seueral companie from the knovven Catholike Church, but are baptized, houseled, taught, they liue and die in the common Catholike visible Church, or els they can neither receiue Sacraments, nor saluation. S. Paul instructeth not Timothee hovv to teach, preach, correct, and conuerse in the inuisible societie of the Predestinate, but in the visible house of God. So that it must needes be the visible Church which can not erre.
If any make further question, Vvhence the Church hath this priuilege neuer to erre. how it can be that any companie or societie of men (as the Church is) can be void of error in faith, seing al men may erre: he must knovv that it is not by nature, but by priuilege of Christes presence, of the Holy Ghosts assistance, of our Lordes promis and praier. See S. Augustine vpon these vvordes of the 118 Psalme Cone. 13. S. Augustine. Ne auferas de ore meo verbum veritatis vsqucquaque. Vvhere he hath goodly speaches of this matter. For the same purpose also these vvordes of Lactantius are very notable. It is the Catholike Church onely, Lactantius. that keepeth the true vvorship of God, this is the fountaine of truth, this the house of faith, this the Temple of God: vvhither if any man enter not, or from vvhich if any man go out, he is an aliene and stranger from the hope of euerlasting life and saluation. No man must by obstinate contention flatter him self, S. Cyprian. for it standeth vpon life and saluation. &c. S. Cyprian saith, The Church neuer departeth from that vvhich she once hath knovven. Ep. 55 ad Cornel. nu. 3. S. Ireneus saith, That the Apostles haue laid vp in the Church as in a rich treasurie, al truth. S. Irenaeus. And, that she keepeth wish most sincere diligence, the Apostles faith and preaching. li. 3 c. 4. & 40. & li. 1. c. 3. It vvere an infinite thing to recite al that the fathers say of this matter, al counting it a most pernicious absurditie to affirme, that the Church of Christ may erre in religion.
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Tertullian † AD 220 A Treatise on the Soul 16
… and with reason, too, will God desire whatever objects and claims are worthy of Himself. For He will show indignation against the evil man, and for the good man will He desire salvation. To ourselves even does the apostle allow the concupiscible quality. “If any man,” says he, “desireth the office of a bishop, he desireth a good work.”
Tertullian † AD 220 On Exhortation to Chastity 7
… In short, after unity begins number. Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the “fulfilling of the law.” Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage;
Tertullian † AD 220 On Monogamy 12
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops.
Origen † AD 254 Origen's Commentary on Matthew 11.15
… secondly, prophets; and thirdly, teachers.” And you will say the like in the case of him who seeks the office of a bishop for the sake of glory with men, or of flattery from men, or for the sake of the gain received from those who, coming over to the word, give in the name of piety; for a bishop of this kind at any rate does not “desire a good work,”
Origen † AD 254 Origen's Commentary on Matthew 14.22
… For laying down the law in regard to bishops in the first Epistle to Timothy, he says, “If a man seeketh the office of a bishop, he desireth a good work. The bishop, therefore, must be without reproach, the husbands of one wife, temperate, sober-minded,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 51
… and bishops in the same, and describing in the places severally assigned to that purpose, in what manner and with what character the ministers of God ought to conduct themselves, of what repute the presbyters ought to be possessed, and how they should be constituted, and what manner of persons those also ought to be who desire the office of bishop.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.11
11. But no one will always endure the strain; for fearful, truly fearful is the eager desire after this honor. And in saying this I am not in opposition to the blessed Paul, but in complete harmony with his words. For what says he? “If any man desireth the office of a bishop, he desireth a good work.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 9
Chap. iii. ver. 1 . “This is a faithful saying.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… God, when He would save His people, wrought for the ark by Oxen. Is it the good life or the virtue of the Priest that confers so much on thee? The gifts which God bestows are not such as to be effects of the virtue of the Priest. All is of grace. His part is but to open his mouth, while God worketh all: the Priest only performs a symbol.
St Jerome † AD 420 The Letters of St. Jerome 14.8
… Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up, and fear lest you may be cast down. You will say: “If a man desire the office of a bishop, he desireth a good work.”
St Jerome † AD 420 The Letters of St. Jerome 69.3
… (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”
St Jerome † AD 420 The Letters of St. Jerome 69.8
… Every man’s conscience will tell him that it rests with himself what image he will see reflected there, whether one that will grieve him by its deformity or one that will gladden him by its beauty. I turn now to the passage in question.
St Jerome † AD 420 Against Jovinianus 1.34
… Bishop, priest, and deacon, are not honourable distinctions, but names of offices. And we do not read:
St Augustine of Hippo † AD 430 City of God 19.19
… It is to this the apostle refers when he says, “He that desireth the episcopate desireth a good work.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 18.1
… for I have taken upon me to treat of things divine, being a man; of spiritual things, being carnal; of things eternal, being a mortal. Also from me, dearly beloved, far be vain presumption, if my conversation would be sound in the house of God, “which is the Church of the living God, the pillar and foundation of the truth.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 7.25
… ‘You are a happy man,’ said he, ‘to have had charge of so “good a work”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.8
But for the most part those who covet pre-eminence seize on the language of the Apostle to serve the purpose of their own cupidity, where he says, If a man desire the office of a bishop, he desireth a good work (
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St Athanasius of Alexandria † AD 373 Arian Persecution Under Constantine 1
… while he who advocates the cause of their heresy is sought for and immediately sent to take possession of the other’s Church; and henceforth confiscations and insults, and all kinds of cruelty are exercised against those who do not receive him. And what is the strangest of all, the man whom the people desire, and know to be blameless
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.69
69. Why need I speak of the things of ancient days? Who can test himself by the rules and standards which Paul laid down for bishops and presbyters, that they are to be temperate, soberminded, not given to wine, no strikers, apt to teach, blameless in all things, and beyond the reach of the wicked,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.10
… St. Paul has sketched him by anticipation. This he does, when he sings the praises of the great High-priest, who hath passed through the heavens (for I will venture to say even this, since Scripture can call those who live according to Christ by the name of Christs): and again when by the rules in his letter to Timothy,
St Gregory of Nyssa † AD 395 Letters 13
… ought we not therefore to trust souls to him who is well-skilled to soften them by the fervent heat of the Holy Spirit, and who by the impress of rational implements may fashion each one of you to be a chosen and useful vessel? It is thus that the inspired Apostle bids us to take thought, in his Epistle to Timothy
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
… “Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. And let them also first be proved, and so let them serve, being found blameless.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
61. And so the Apostle has given a pattern, saying that a bishop must be blameless,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… and the reason is, that it is an affair that requires a great mind. Many are the exigencies which throw a man out of his natural temper; and he had need have a thousand eyes on all sides. Do you not see what a number of qualifications the Bishop must have? to be apt to teach, patient, holding fast the faithful word in doctrine (see
St John Chrysostom † AD 407 Homilies on Philippians 1
… iv. 14 .) Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, “For this cause I left thee in Crete, that thou shouldest appoint elders in every city, as I gave thee charge. If any man is blameless, the husband of one wife” ( Tit. i. 5, 6 .); which he says of the Bishop.
St Jerome † AD 420 The Letters of St. Jerome 14.8
… You will say: “If a man desire the office of a bishop, he desireth a good work.” I know that; but you should add what follows: such an one “must be blameless, the husband of one wife, vigilant, sober, chaste, of good behavior, given to hospitality, apt to teach, not given to wine, no striker but patient.”
St Jerome † AD 420 The Letters of St. Jerome 52.16
… while, if you refuse it, it is wonderful how much more he will come to respect you. The preacher of continence must not be a maker of marriages. Why does he who reads the apostle’s words “it remaineth that they that have wives be as though they had none” —why does he press a virgin to marry? Why does a priest, who must be a monogamist,
St Jerome † AD 420 The Letters of St. Jerome 69.2
… and you are of opinion that he has violated the precept of the apostle, who in his list of episcopal qualifications commands that a bishop shall be “the husband of one wife.”
St Jerome † AD 420 Against Jovinianus 1.23
… Their meaning is that God so ordered events that he who had improvidently made a vow, should learn his error by the death of his daughter. And if Samuel who was brought up in the tabernacle married a wife, how does that prejudice virginity? As if at the present day also there were not many married priests, and as though the Apostle did not
St Jerome † AD 420 Against Jovinianus 1.34
… For he does not say: Let a bishop be chosen who marries one wife and begets children; but who marries one wife, and
St Jerome † AD 420 Against the Pelagians 1.21
… and yet, he is not to blame who has not all excellence, nor is he condemned for lacking that which he has not; but he is justified through what he does possess. The Apostle described the character of a bishop when he wrote to Timothy,
St Augustine of Hippo † AD 430 On the Good of Marriage 21
… on this account the Sacrament of marriage of our time hath been so reduced to one man and one wife, as that it is not lawful to ordain any as a steward of the Church, save the husband of one wife.
Pope St Leo I the Great † AD 461 Letters 4
… certain, too, who have had several wives, and have led a life given up to all licentiousness, have had all facilities put in their way, and been admitted to the Sacred Order, contrary to that utterance of the blessed Apostle, in which he proclaims and says to such, “the husband of one wife
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.8
… iii. 1 ). But, while praising the desire, he forthwith turns what he has praised to fear when at once he adds, but a bishop must be blameless (
Ecumenical Councils The Canons of the Council in Trullo 3
… that the indulgence which the Church of Constantinople extended to its presbyters and deacons in allowing them the use of marriage entered into before ordination, should not be allowed to go any further, nor to be an occasion for the violation of that truly Apostolic canon, “The bishop, the presbyter, and the deacon must be the husband of one wife.”
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St Basil the Great † AD 379 The Letters 22.2
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation
St Jerome † AD 420 The Letters of St. Jerome 52.11
Let your breath never smell of wine lest the philosopher’s words be said to you: “instead of offering me a kiss you are giving me a taste of wine.” Priests given to wine are both condemned by the apostle
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… not “crafty workmen;” not workmen “drunken” and “faithless;” nor workmen who traffic in Christ; not misleaders; not “lovers of money; not malevolent.”
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St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… For the Psalmist says that even irrational nature is put in subjection , and brings under the same term those who are overcome in war , while the apostle bids servants to be in subjection to their own masters , and that those who are placed over the priesthood should have their children in subjection
St Jerome † AD 420 The Letters of St. Jerome 69.5
… For as the word λογισμόι , that is, “disputings,” refers to the fault and misdoing of sons in the faith, and as the precept concerning the management of a house refers to the right direction of body and of soul,
St Jerome † AD 420 The Letters of St. Jerome 107.6
6. We read of Eli the priest that he became displeasing to God on account of the sins of his children; and we are told that a man may not be made a bishop if his sons are loose and disorderly.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… om. “same”) sin. For how are we to draw others away from that idolatry if we draw not ourselves away from this? For we are nearer related to ourselves than our neighbor is, and so when we persuade not ourselves, how are we to persuade others? For if he that doth not rule well over his own house, will not take care of the Church either (
St John Chrysostom † AD 407 Homilies on Titus 4
For if Paul requires this of one who is promoted to a Church, saying, “If a man know not how to rule his own house, how shall he take care of the Church of God?” (
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St Pontius the Deacon † AD 300 The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon 3
… none stripped of help by the hand of the mighty was not protected by him as a defender. Such things ought they to do, he was accustomed to say, who desire to please God. And thus running through the examples of all good men, by always imitating those who were better than others he made himself also worthy of imitation.
St Basil the Great † AD 379 The Letters 213
… I therefore salute your holiness in return, and exhort you, as is my wont, not to cease to pray for my unhappy life, that I may never, drowned in the unrealities of this world, forget God, “who raiseth up the poor out of the dust;” that I may never be lifted up with pride and fall into the condemnation of the devil;
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… Yet the Western Bishops approved of my ordination by their decision, the Eastern by an example of the same kind. And yet the ordination of a neophyte is forbidden, lest he should be lifted up by pride.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:—for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, “Lest being lifted up with pride, he fall into the condemnation of the devil:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
… Wherefore Paul also said, “Lest, being lifted up with pride, he should fall into the condemnation of the devil.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
Wherefore, I beseech you, let us all be earnest to be far removed from this affection, that we may not fall into his condemnation, that we may not subject ourselves to the same punishment, that we may not partake of the vengeance. “Not a novice,” he says, “lest being puffed up he fall into the condemnation of the devil.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
… If before he had learnt to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, “Lest being lifted up with pride, he fall into the condemnation of the devil,” that is, into the same condemnation which Satan incurred by his pride.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… For that the proud must fall under the same punishment as that (wicked) one, hear Paul declare; “Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil.”
St Jerome † AD 420 The Letters of St. Jerome 76.1
1. Although I am conscious of many sins and every day pray on bended knees, “Remember not the sins of my youth nor my transgressions, yet because I know that it has been said by the Apostle “let a man not be lifted up with pride lest he fall into the condemnation of the devil,”
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.4
… for in such matters there is need of careful scrutiny, and he who is going to present any one as qualified for the priesthood ought not to be content with public report only, but should also himself, above all and before all, investigate the man’s character. For when the blessed Paul says, “He must also have a good report of them which are without,”
St John Chrysostom † AD 407 Homilies on First Corinthians 16
Ver. 12 , “For what have I to do with judging them that are without?” Calling the Christians and the Greeks, “those within” and “those without,” as also he says elsewhere, (
St John Chrysostom † AD 407 Homilies on Colossians 11
Seest thou how everywhere he speaks of those without, the Greeks? Wherefore also when writing to Timothy, he said, “Moreover, he must have good testimony from them that are without.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
Ver. 7 . “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought “to have a good report of them which are without.” (
St John Chrysostom † AD 407 Homilies on Titus 2
“And ordain elders in every city,” here he is speaking of Bishops, as we have before said,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.56
… not the praise given a man by a few just and wise people, but popular report, which bestows greatness and renown on a man, and which is not desirable for its own sake, but is essential to the success of good men in their endeavors to benefit their fellow-men. So the apostle says, that it is proper to have a good report of those that are without;
Pope St Leo I the Great † AD 461 Letters 10
… that the rule of the Apostle’s authority might in all things be kept, which enjoins that one who is to be the priest of a church should be fortified, not only by the attestation of the faithful but also by the testimony of “those who are without
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St Polycarp † AD 155 Epistle to the Philippians 5
Knowing, then, that “God is not mocked,” we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued,
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 2
… who said, when He came at the end of the ages for the abolishment of sin, “I give no new commandment unto you, but an old commandment, which ye have heard from the beginning .” Wherefore also the blessed Apostle Paul, who had learned it from Him, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… And yet this is not the case in the Churches. But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were ordained.
St Jerome † AD 420 The Letters of St. Jerome 14.8
… “Likewise must the deacons be grave,” he writes, “not double-tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. And let these also first be proved; then, let them minister, being found blameless.”
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Origen † AD 254 Origen's Commentary on Matthew 12.14
… who is not a Peter, and does not possess the things here spoken of, imagines as a Peter that he will so bind on earth that the things bound are bound in heaven, and will so loose on earth that the things loosed are loosed in heaven, he is puffed up, not understanding the meaning of the Scriptures, and, being puffed up, has fallen into the ruin of the devil.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.30
Chapter 30.— 35. Accordingly this precedent is wholly without bearing on the matter in hand. We might rather say that the declaration of the apostle sufficiently inculcates this care, when he says, "Let these also first be proved; then let them use the office of a deacon, being found blameless."
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.28
… “Forgive and it shall be forgiven you, give and it shall be given you.” But none could rightly be ordained a minister in the Church if the apostle had said, “If any is without sin,” where he says, “If any is without crime;” or if he had said, “Having no sin,” where he says, “Having no crime.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.10
… And so the Apostle Paul, when he determined on the ordination of either elders or deacons, or whoever was to be ordained to the superintendence of the Church, says not, If any one is without sin; for had he said so, every one would be rejected as unfit, none would be ordained: but he says, “If any one is without crime” [E.V. blame],
Pope St Leo I the Great † AD 461 Letters 12
But when the Apostle warns and says: “and let these also first be proved, and so let them minister
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.106
… He should, then, be polished long by religious meditation, that he may be well-pleasing, and so shine as a candle placed on a candlestick that the adverse force of winds driving against the kindled flame of erudition may not extinguish it, but increase it. For, since it is written, That one should first be proved, and so minister (
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St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Ver. 11 . “Even so must the women be grave, not slanderers, sober, faithful in all things.”
St Jerome † AD 420 Against Jovinianus 1.35
… If his child be unchaste, he himself cannot be a bishop, and he offends God in the same way as did Eli the priest, who had indeed rebuked his sons, but because he had not put away the offenders, fell backwards and died before the lamp of God went out.
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 3.10
A young man who was a priest’s son, and brought up in impiety, about this time went over to the true religion. For a lady remarkable for her devotion and admitted to the order of deaconesses
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Origen † AD 254 Origen's Commentary on Matthew 14.22
… The bishop, therefore, must be without reproach, the husbands of one wife, temperate, sober-minded,” etc.; and, in regard to deacons, “Let the deacons,” he says, “be the husbands of one wife, ruling their children and their own houses well,”
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Ver. 12 . “Let the Deacons be husbands of one wife.”
St Jerome † AD 420 Against Jovinianus 1.14
… Fratricide and digamy were abolished by the same punishment—that of the deluge. The one was avenged seven times, the other seventy times seven. The guilt is as widely different as are the numbers. What the holiness of second marriage is, appears from this—that a person twice married
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St Basil the Great † AD 379 The Letters 170
… This is the treatment you shall receive from me, for many others are making supplication in your behalf, and before all the rest your own presbyter, for whose grey hairs and compassionate disposition I feel much respect. Continue longer to hold aloof from me and you have quite fallen from your degree.
St Gregory of Nyssa † AD 395 Letters 18
… What proofs were given of this supposed injury? What Canons were cited against us? What legitimate episcopal decision confirmed any verdict passed upon us? And supposing any of these processes had taken place, and that in the proper way, my standing
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.5
5. For besides the subjects which have been mentioned, there is another, about which some are no less perplexed, enquiring within themselves on what account God permitted a man possessing such confidence towards Him,
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Ver. 13 . “For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus.”
St Jerome † AD 420 The Letters of St. Jerome 14.8
… For whilst you, a slothful trader, keep a penny in your hands, you occupy the place of another who might double the money. Wherefore, as he who ministers well purchases to himself a good degree,
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St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Ver. 14, 15 . “These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
What is the reason of his writing this second Epistle to Timothy? He had said, “I hope to come unto thee shortly” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.1
1. We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.
St Irenaeus of Lyons † AD 202 Against Heresies 3.11.8
8. It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the “pillar and ground”
Origen † AD 254 Origen Against Celsus 5.33
… and superintendence from no other quarter, and notwithstanding they have revolted from the Jews.” Each one of us, then, is come “in the last days,” when one Jesus has visited us, to the “visible mountain of the Lord,” the Word that is above every word, and to the “house of God,” which is “the Church of the living God, the pillar and ground of the truth.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.16
… And at all times Jesus finds some of this sort in the temple. For in that which is called the church, which is the house of the living God, the pillar and ground of the truth,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.7
7. And in what city but in this newly built and God-constructed one, which is a ‘church of the living God, a pillar and foundation of the truth,’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.25
… and immediately afterwards, For from the rising of the sun even unto the going down of the same, My name is glorified among the Gentiles . Concerning this Holy Catholic Church Paul writes to Timothy, That thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the pillar and ground of the truth
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.1
… Of this it is sung in this Psalm. Let us hear, acknowledge, associate, glory, reign. For Her called firmament, hear also in the Apostolic Epistles, “the pillar and firmament of the truth.”
Pseudo-Irenaeus Pseud-Irenæus 1
… But in an exceeding degree did the whole wrath of mob, general, and soldiers fall on Sanctus, a deacon from Vienna, and on Maturus, a newly-enlightened but noble combatant, and on Attalus, a native of Pergamus, who had always been the Pillar
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St Barnabas † AD 61 The Epistle of Barnabas 12
… This name then being given him when he sent him to spy out the land, he said, “Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek.” Behold again: Jesus who was manifested, both by type and in the flesh,
Mathetes † fl. AD 130 Epistle to Diognetus 11
… For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles.
Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
1 Tim. iii. 16 . “Was seen of angels.” O mystery! The angels saw Christ while He was with us, not having seen Him before. Not as by men.
Origen † AD 254 Origen Against Celsus 3.31
… Was it that the human race might be benefited thereby, or did he himself obtain any advantage from the possession of such a power?—always supposing it to be conceded that these statements are not wholly inventions, but that the thing actually happened through the co-operation of some demon. But if it be recorded that my Jesus was received up into glory,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.61
61. Ye who trisect Christ into the Word, the soul and the body, or degrade the whole Christ, even God the Word, into a single member of our race, unfold to us this mystery of great godliness which was manifested in the flesh
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.9
… for a moment the exposition of this passage in the Gospel, and ask them first whether they have forgotten the preaching of the Apostle, who said, Without controversy great is the mystery of godliness, which was manifested in the flesh, justified in the Spirit, seen of angels, preached among the nations, believed on in the world, received up in glory
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word section1
… come now, Macarius (worthy of that name), and true lover of Christ, let us follow up the faith of our religion
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… And with these proofs, how, O Arians, misunderstanding the passage in Deuteronomy, did you venture a fresh act of irreligion
St Basil the Great † AD 379 De Spiritu Sancto 27
… If they deprecate our doxology on the ground that it lacks written authority, let them give us the written evidence for the confession of our faith and the other matters which we have enumerated. While the unwritten traditions are so many, and their bearing on “the mystery of godliness”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.5
… For this would not hold together even another form of government, since that which is held in by force is wont, when opportunity offers, to strike for freedom: but freedom of will more than anything else it is, which holds together our—I will not call it rule, but—tutorship. For the mystery of godliness
St Gregory of Nyssa † AD 395 Against Eunomius 2.1
… appeared on earth and “conversed with men ,” that men might no longer have opinions according to their own notions about the Self-existent, formulating into a doctrine the hints that come to them from vague conjectures, but that we might be convinced that God has truly been manifested in the flesh, and believe that to be the only true “mystery of godliness
St Gregory of Nyssa † AD 395 Against Eunomius 4.1
… Tell me, was the Word made flesh, or not? You would not, I presume, say that It was not. It was so made, then, and there is none who denies it. How then was it that “God was manifested in the flesh
St Gregory of Nyssa † AD 395 Against Eunomius 5.3
… And hence it is that all who preach the word point out the wonderful character of the mystery in this respect,—that “God was manifested in the flesh
St Gregory of Nyssa † AD 395 Against Eunomius 6.2
… I mean, who were brought into being at His command), marking the specialty of nature by the addition of “own.” And, to the end that no one should connect the suffering of the Cross with the imperishable nature, he gives in other words a fairly distinct correction of such an error, when he calls Him “mediator between God and men ” and “man ,” and “God
St Gregory of Nyssa † AD 395 Against Eunomius 8.5
… and he is also said by the Apostle to have the power of death . As, then, we obtain, as has been said, from the Scriptures, a twofold conception of death, He Who is truly unchangeable and immutable “alone hath immortality,” and dwells in light that cannot be attained or approached by the darkness of wickedness
St Gregory of Nyssa † AD 395 Against Eunomius 11.2
… over all,” saying to the Romans, “Whose are the fathers, and of whom, as concerning the flesh, Christ came, Who is over all, God blessed for ever ,” and writing to his disciple Titus, “According to the appearing of Jesus Christ the great God and our Saviour ,” and to Timothy, proclaims in plain terms, “God was manifest in the flesh, justified in the spirit
St Gregory of Nyssa † AD 395 The Great Catechism pref
The presiding ministers of the “mystery of godliness”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, “For what if some did not believe?” If they did not believe, how do some say, the oracles were believed in?
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Ver. 16 . “And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… and to show that it does so, hear Paul declaring this point, and saying, that He “is the Image of the invisible God.” ( Col. i. 15 .) Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an “image.” And wonder not that Paul saith in another place, “God was manifested in the Flesh” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
… For those who are seen we may see and not know; but those who are known we cannot know and not know. Wherefore He saith, “and ye have seen Him”; just as it saith, “was seen also of Angels.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 4.20
… and in which, when done and made known, is the salvation of all who believe, and hope, and love. For this is “the great mystery of godliness, which was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 2
… For God is not so unjust as to defraud righteous persons of the reward of righteousness, because there has not been announced to them the mystery of Christ’s divinity and humanity, which was manifested in the flesh.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 72.3
… For at least, if there is equal power employed in both, there is greater mercy in the latter. For “this is the great mystery of godliness which was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.12
… Let us ask the Apostle himself, who elsewhere to teach the same thing uses words of the same force, saying: “And evidently great is the mystery of godliness, which was manifested in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up in glory.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.17
… For Scripture says that that which was born of Mary is of the Holy Ghost. Who also filled with righteousness (justitia) that which was created: for it says ‘He appeared in the flesh, was justified in the Spirit.’
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.18
… And as for your use of the evidence of the Apostle on this matter, you garble the arrangement and meaning of the sacred passage. For the Apostle’s statement is not as you have quoted it, mutilated and spoilt. For what says the Apostle? “And evidently great is the mystery of Godliness, which was manifested in the flesh, was justified in the Spirit.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —The divine apostle, writing to Timothy, also says “without controversy great is the mystery of godliness. God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
Pope St Leo I the Great † AD 461 Letters 38
… “Be ye in nothing affrighted by the adversaries; which is for them a cause of perdition, but to you of salvation .” For what is so calamitous as to wish to destroy all hope of man’s salvation by denying the reality of Christ’s Incarnation, and to contradict the Apostle who says distinctly: “great is the mystery of Godliness which was manifest in the flesh
Pope St Leo I the Great † AD 461 Letters 124
… nor through the mystery of the Incarnation had the Word been deprived of anything which should be restored Him by the Father’s gift. But “the form of a slave” by which the impassible Godhead fulfilled a pledge of mighty loving-kindness
Pope St Leo I the Great † AD 461 Sermons 72
… That is to say, weakness and mortality, which were not sin, but the penalty of sin, were undergone by the Redeemer of the World in the way of punishment, that they might be reckoned as the price of redemption. What therefore in all of us is the heritage of condemnation, is in Christ “the mystery of godliness
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1. A FAITHFUL SAYING. — Chrysostom, Theophylactus, Oecumenius refer these words not to the following matters concerning the episcopate, but to the preceding ones; for since they could doubt whether it was true and certain that which he said at the end of the preceding chapter, namely that a woman would be saved through the bearing of children, therefore here they add, they say, "A faithful saying," that is to say, That which I said concerning women is certain and undoubted. But far better do Theodoret, Ambrose, Primasius and others refer "a faithful saying" to the following matters, that is to say, It is certain and most true that concerning the episcopate and the hierarchical order I am about to speak throughout this whole chapter. The Apostle is accustomed, when he is about to say something of great importance, to preface "a faithful saying," as I said in chapter 1, verse 15. For here he undertakes to depict vividly to Timothy the duties of a Bishop and of other ministers of the Church. IF ANY MAN DESIRE THE OFFICE OF A BISHOP, HE DESIRETH A GOOD WORK. — St. Augustine wishes, in book XIX of the City of God, chapter XIX, the Apostle to teach what the episcopate is, namely that it is the name of a work, not of an honour: for a Bishop is an overseer, who has the care of others, and undertakes the burden and labour of teaching and governing the people; for episcopate is called from ἐπισκοπεῖν πάντας, that is from the fact that he watches over all and provides for all, says Theophylactus. In this sense Cicero said in his Letters: "Pompey wished me to be one whom all Campania might have as bishop, to whom the levy and the whole matter might be referred." Eusebius also in book I, chapter XXXVII, of the Life of Constantine, calls him a common bishop of the world constituted by God. Thus also Jerome explains it, in epistle 83 to Oceanus: "If any one," he says, "desire the office of a bishop, he desireth a good work: a work, not a dignity; labour, not delights; a work by which he may decrease in humility, not be puffed up by pride." For the same reason St. Clement teaches that the episcopate is a grave burden, in book II of the Apostolic Constitutions, chapter XXV: "For," he says, "it is necessary that a Bishop be the mark of all, as Christ is the mark of Bishops." Where our Turrian adds that for this reason it is called by the Apostle here ἔργον, that is a difficult and arduous work. Hence Augustine infers, first, that he is not a Bishop who prefers to preside rather than to benefit. Second, that the episcopate, although in itself it is a good work, is nevertheless not sought well, but indecently, unless namely you are called to this by God and the Church, as Timothy was called through prophecy, chapter 1, verse 18. "Therefore," says Augustine, in book XIX of the City of God, chapter XIX, "holy leisure seeks the love of truth, just business undertakes the necessity of charity; which burden, if no one imposes it, one should be free to perceive and contemplate truth: but if it is imposed, it must be undertaken on account of the necessity of charity; yet even thus the delight of truth is not to be altogether abandoned, lest that sweetness be withdrawn and that necessity oppress." Second, more plainly and clearly: "Whoever desireth the office of a bishop, desireth a good (in Greek καλὸν, that is excellent and arduous) work:" for this is most truly that saying, δύσκολα τὰ καλὰ, difficult are the things that are beautiful, or excellent. For the Apostle wishes to teach Timothy and all bishops that the office of a Bishop is exalted and arduous, so that they may undertake it seriously and apply themselves wholly to it, that they may satisfy so great a burden. Whence, explaining this good or excellent work, he adds: "It is necessary therefore that a bishop be blameless," etc. This was especially true in the time of Paul, when the episcopate was not an honour, but a great labour and a step next to martyrdom. Indeed Alvarus Pelagius, in the book On the Lamentation of the Church, article 18, thus explains it from St. Jerome: "Whoever desireth the office of a bishop, desireth a good work, that is martyrdom. In that," he says, "time it was said by the Apostle, If any one desire the office of a bishop, he desireth a good work, in which whoever presided over peoples was first dragged to the torments of martyrdom. Then therefore it was praiseworthy to seek the episcopate, when through this it was not doubtful that one would come to more grievous punishments." The same teaches St. Gregory, I part. of the Pastoral, VIII; Anselm and others. Just as God then stirred up many to offer themselves to martyrdom, so also he stirred up some to undertake the episcopate, who would show themselves as leaders to the Martyrs in faith and martyrdom. But now those who seek the episcopate on account of ample revenues, on account of dignity, on account of rank and honour, sin with dangerous ambition and avarice. The reason is, because a Bishop ought to be perfect, and not to tend towards, but to be in the state of Christian perfection: but to presume this of oneself is a matter of great pride. Secondly, because, as the Council of Trent teaches, the episcopate is a burden formidable to angelic shoulders; for God will demand from the Bishop an account not only for his own soul, but also for the souls of all his subjects. Who except a rash man would seek this office and burden? Socrates in Plato, dialogue I of the Republic, marvels at those who willingly undertake rule: Because, he says, no good magistrate attends to himself, but to his subjects and their advantage, and serves them: whence he thinks good men should be compelled unwillingly to undertake magistracies, with punishment or reward proposed. Hence also Antigonus, king of the Macedonians, when he saw his son ruling his subjects too insolently, said: "Do you not know, my son, that our kingdom is a splendid servitude?" If this is so in earthly and temporal magistracy, what will it be in the spiritual, heavenly and perpetual, such as the episcopate is? Whence St. Gregory in the place cited: "The Apostle," he says, "praising the desire of good work (the episcopate) immediately turns into fear what he praised, when he adds: But a bishop must be blameless," etc., as if to say, I praise what you seek, but learn what you are seeking. And the author of the Imperfect Work, homily 33 on Matthew: "To desire the work," he says, "is in itself good: but to covet the primacy of honor is vanity; the primacy flees from him who desires it, and flees from and abhors him who seeks it." Hence St. Chrysostom so greatly fled the episcopate, as he himself teaches in six books On the Priesthood. Thus the same was fled by St. Augustine, Gregory, Fulgentius and others. Hear St. Augustine, epistle 148 to Valerian: "Force," he says, "was made upon me by reason of my sins (for I know not what else to think of it), so that the second place of the helm was delivered to me, which I had not learned to hold the oar." And sermon 75 to the Brethren in the Desert: "So greatly did I fear the episcopate, that (since I had already begun to be of some account among the servants of God, my reputation) in whatever place I knew there was no Bishop, I took care not to go there; from this I did as much as I could, that I might be saved in a humble place, lest I should be in danger in a high one. I came to this city to see a friend, whom I thought I could gain for God, that he might be with us in the monastery. I came almost carelessly, because the place had a Bishop. I was seized and made a priest, and by this means I came to the episcopate." It is read in the Life of St. Goar, that when he was requested by Sigebert, king of the Franks, to be Bishop of Trier, he asked for a delay; meanwhile he prayed to God that, unless it were for his salvation, He would turn the episcopate away from him: soon he himself fell into sickness, and being ill unto death, he escaped the episcopate. Nicephorus relates something similar of Nilamon the monk, book XIII, chapter XVII. Thus of that Canon of St. Victor in Paris of noted probity and learning, Thomas of Cantimpré narrates, book I of Memorable Examples of his time, chapter XX, that when in life he had constantly refused the episcopate when requested, after death he appeared blessed to a certain friend of his, who had demanded the same from him as he was dying, and being asked whether that persistent refusal of the episcopate had turned out well for him, he answered saying: "What I always feared in life I now know, namely that if I had ascended the episcopal chair, I would have fallen into the danger of perpetual damnation," that is, if I had been of the number of Bishops, I would probably not have been of the number of the Blessed. Rightly therefore did the Emperor Leo decree in the year of the Lord 469, book XXXI, chapter On Bishops and Clerics, "let the Pontiff be ordained not by price, but by prayers. He ought to be so removed from ambition, that he be sought as one to be compelled, asked to withdraw, invited to flee, necessity alone to excuse him should suffice. For truly he is unworthy of the priesthood, unless he be ordained unwilling." St. Gregory, book VI on book I of Kings, final chapter: "It is right," he says, "that men be sought for the episcopate." And Bernard, book I On Consideration, chapter V: "He who prays for himself," he says, "is already judged." And below: "Compel and force the hesitant and reluctant to enter." See Anselm and St. Thomas, II II, Question CLXXXV, article 1. Note: The Apostle does not mention here parish priests and priests, but understands them under bishops: for their burden and office is the same, of teaching, feeding, ruling the people, but concerning fewer subjects. See what is said Philippians 1, 1.
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2. IT IS NECESSARY THEREFORE THAT A BISHOP BE BLAMELESS, THE HUSBAND OF ONE WIFE. — That is to say, Therefore, as I undertake the principal argument of this epistle, namely to teach you, O Timothy, and other bishops what qualities and virtues they ought to be endowed with, I say first that a Bishop ought to be blameless, that is, one who not only lacks a vice that could be reproved, but who is moreover adorned with all virtues. "All," says Jerome to Ocean, "virtues he comprehends in one word, and almost demands something contrary to nature; for who is he that lives without sin and reproof?" Hence Nazianzen, in Apol. 1: "A vice," he says, "in a Bishop is not to be the best;" because, as Plutarch rightly says, lib. De Doctrina principum, "Princes are as sacred as profane, like shining gems, and so if any blemish appears in them, it lies open to detraction and calumny." And Theophylactus here: "It is fitting," he says, "that a president and prince be like a star and illumination, so that all fixing their eyes upon him may be enlightened and led into the right way." And Chrysostom here, hom. 10: "He," he says, "who has undertaken to govern others, ought to excel in such glory of virtue, that like the sun he obscures others as stars by his brightness." And below: "It is necessary," he says, "that a Bishop be an angel, subject to no human disturbance or vice." And in morali: "For this reason," he says, "the Lord chose us, that we might be as lights, that we might become as leaven, that we might be made teachers of others, that we might live as angels with men on earth, as men with infant children, as spiritual with animals, so that from our fellowship they might gain great profits." The same elsewhere teaches that a Bishop ought to be in the people as an angel among men and as a shepherd among dumb and irrational sheep, and ought to excel the people by reason and virtue as much as man excels brute beasts. Hence it is clear that a Bishop ought to be perfect. Therefore imperfect men err, who persuade themselves that they will perfect themselves in the episcopate: for there to wish to learn perfection is the same as to wish to learn pottery in a pot, says Nazianzen, Apologet. 1, that is to wish to learn an art when you ought to practice it, indeed to teach it; and that with grave danger and loss to the souls entrusted to you. Hear Bernard, at the end of lib. IV De Consid. to Pope Eugenius: "Consider," he says, "above all that the holy Roman Church, which you preside over by God's authority, is the mother of churches, not their mistress: and you are not the lord of bishops, but one of them, and moreover a brother of those who love God. For the rest, consider that you ought to be the form of justice, the mirror of holiness, the example of piety, the defender of truth, the protector of faith, the teacher of the Gentiles, the leader of Christians, the friend of the Bridegroom, the bridesman of the Bride, the ordainer of the clergy, the shepherd of peoples, the teacher of the unwise, the refuge of the oppressed, the advocate of the poor, the hope of the wretched, the guardian of orphans, the judge of widows, the eye of the blind, the tongue of the dumb, the staff of the aged, the avenger of crimes, the fear of the wicked, the glory of the good, the rod of the mighty, the hammer of tyrants, the father of kings, the moderator of laws, the dispenser of canons, the salt of the earth, the light of the world, the priest of the Most High, the vicar of Christ, the Christ of the Lord, finally the God of Pharaoh." Note: The Apostle requires sixteen conditions here from a Bishop, ten affirmative, six negative. The first is affirmative, that he be blameless; the second is negative, that he be the husband of one wife, etc. THE HUSBAND OF ONE WIFE. — First, Ambrose, lib. De Dignitat. sacerd., cap. IV, explains it thus, that is to say, It is necessary that a Bishop be bishop of one Church, not of several, nor pass from one Church to another; for Paul forbids this here, and the First Council of Nicaea, can. 16. But this is mystical, not literal, as Ambrose himself admits. Second, Luther explains it thus: A Bishop should not be a fornicator, but have one wife. Thus also nearly Beza. A Bishop, he says, should not be one who rashly repudiates his wife and takes another. For he is truly a fornicator, indeed an adulterer. Third, the Magdeburgenses, Calvin and commonly the Novations explain it thus, that is to say, A Bishop should not have many wives at the same time, as the Jews had by God's permission; but one only, yet so that when she dies, he can take another and another, and thus have many successively. To this can be referred a certain explanation of some in former times, which Chrysostom mentions here and Theophylactus, and which Theodoret approves here, namely that a Bishop ought to be chosen, not one who already is (in which they plainly disagree with Calvin and the Novatians), but one who before the episcopate was married to one wife, that is, had only one wife at the same time, although he may have had more successively. For in the episcopate itself he should not be married to one wife, but should act and be celibate. But all others, except Theodoret, refute these explanations with strong reasons, and wish by "a man of one wife" to understand one absolutely married to one, who did not enter into second marriage, nor had more wives successively, but only one. This is evident first, because not only by the law of Christ, but also by the custom of the gentiles and Roman law, polygamy at the time of Christ, indeed before Christ, was abrogated, not only among Christians, but also among Jews and all gentiles, and polygamists were infamous, as is evident from the edict of Diocletian and Maximian, which is found in L. Neminem, C. De incestis nuptiis, and from the edict of Valerian and Gallienus, L. Eum, C. ad leg. Juliam De adulteriis. "He," say the Emperors, "who shall have two wives at the same time, is followed without doubt by infamy," namely from the custom and practice of the gentiles already received long before. Therefore it would be superfluous and in vain that Paul would warn a Bishop here not to be polygamous, that is, not to have more wives at the same time, since neither would this be permitted to a layman, nor was polygamy in use. Just as it would be ridiculous if, for example, the Pontiff wrote to Bishops: A Bishop ought not to be polygamous, when polygamy is not even in use among laymen, or permitted. Indeed, by this very fact, that the Apostle demands this perfection from a Bishop, that he be a man of one wife, he tacitly permits a layman to be a man of two wives: but this cannot be at the same time (because the law of Christ stands in the way, indeed also the Roman law, as I said), but only successively; therefore when Paul demands from a Bishop that he be a man of one wife, he understands not at the same time, but successively, namely that a Bishop have or have had one wife in such a way that after or before her, he had no other wife successively. Second, because in chapter V, verse 9, the Apostle says with similar phrasing: "Let a widow be chosen not less than sixty years old, who hath been the wife of one man." But there he understands by the wife of one man that widow who after the death of her husband did not enter into second marriage, nor had a second husband; for it was never seen that one wife have two husbands at the same time, so that to guard against this the Apostle would say that a widow of one man ought to be chosen: therefore likewise here he understands by a man of one wife him who had only one wife successively, so that after the death of the first wife, he did not marry a second. Third, because from this the most ancient custom of the Church has it, that those married twice, who had two wives successively, are not ordained, but only the monogamous, who had only one wife. And this is the common exposition of the Fathers, except Theodoret. See them in Bellarmine, book I De Cleric., chapter XXIII and XXIV. You will say: The Apostle wishes a Bishop to be blameless, and explaining adds: "A man of one wife"; therefore by this he wishes to guard against his having two wives at the same time; for this is a crime and blameworthy: but to have two successively is neither a crime nor blameworthy. I answer first, that these can be taken as distinct matters, namely that first, he wishes a Bishop to be blameless; second, that he wishes the same to be a man of one wife; for he requires various qualities from a Bishop here. Second, if we grant that "blameless" refers to what follows, and embraces them generally, I answer, by "blameless" he understands not only one lacking a crime, but also one lacking some mark, which is wont to be noted and blamed by men, and which gives men suspicion of some vice, weakness, or imperfection: but such is digamy. For this gives men suspicion of incontinence and propensity to lust; hence in a Bishop it is shameful and blameworthy; for it is fitting that Bishops be chaste, so that they may shine forth to their people by chastity, and so that they may more freely exhort them to continence, says Ambrose, book I Officior., last chapter. Hence also the Gentiles rejected the twice-married from the priesthood. "Even among the Gentiles," says Jerome to Ageruchius, epistle 11, "the flamen, a man of one wife, is admitted to the priesthood, the flaminica also is chosen as the wife of one man: for the rites of the Egyptian bull, one married is assumed." Hence Dido in Aeneid IV says: To this one perhaps I could have yielded to guilt. "To guilt," says Servius, because of the ancient rite, by which those married twice were rejected from the priesthood. You will say secondly: Fornicators and adulterers, if they amend themselves, are not rejected from the priesthood; therefore much less are those twice married, who have successively had two wives, to be rejected from it. I answer: I deny the consequence; for digamists are not rejected merely on account of the appearance of incontinence, of which I have already spoken, but also on account of the mystical signification: For a Bishop ought to represent Christ, who had but one spouse, and that a virgin, namely the Church; he cannot therefore be twice married, but must be married once, as St. Augustine beautifully teaches, in the book On the Good of Marriage, chapter XVIII, whose words I shall presently cite. Just as therefore by Ecclesiastical law judges, who condemn the guilty to death, are irregular and unfit for the priesthood, not on account of crime (for they have committed none, but rather have exercised justice), but on account of unfitness and signification; for a priest ought to represent the gentleness of Christ, and be most remote from the shedding of blood: so likewise the Church could justly enact a law by which she would exclude the twice married from the priesthood on account of a similar unfitness and signification. For there is a twofold kind of irregularity sanctioned by the laws of the Church: the first on account of enormous crimes, among which are not fornication and adultery; the second, on account of mystical signification, such as exists in digamy and capital judgments. Calvin objects thirdly: At least the Apostle places among the gifts of a Bishop, that he be "the husband of one wife:" therefore he requires that a Bishop be married at least to one. Vigilantius once made the same objection to Jerome. I answer with Theophylactus and the Fathers, that "the husband of one wife" is a gift of a Bishop, not positive, but negative, which nevertheless implies another positive: for he is the husband of one wife who is so continent that he has not had or does not have more wives than one. The Apostle therefore does not command, or praise, that a Bishop have one wife, but if he has had one, that he have had only one; but if he have had none, or have none, the Apostle wishes him to be considered not unfitting, but more fitting for the episcopate: for he wishes a Bishop to be chosen as chaste as possible. For otherwise Paul himself would have sinned against this law, inasmuch as he made Timothy and Titus Bishops, who, as St. Ignatius testifies to the Philadelphians, cultivated perpetual virginity: but because in the time of Christ, celibates were rarely found among the Gentiles and Jews, and almost all were married, hence it was necessary that these same persons, converted to Christ, be promoted to the episcopate and priesthoods, because there was a lack of suitable celibates: yet in such a way that the Apostle wishes monogamists, as more chaste, to be chosen. Note here: Those who were called from marriage to the priesthood, after ordination abstained from the use of marriage by the common law of the Church, and this on account of the excellent dignity of the priesthood, which requires angelic purity, and that they might be wholly devoted to Christ and the Church. Whence the Apostle to Titus, chapter 1, 8, wishes a Bishop to be continent. Certainly it is established that all the most holy and most learned Bishops, who lived twelve hundred years ago, were celibates. Epiphanius teaches this in heresy 59, which is that of the Cathars. "But you will say," he says, "in some places priests and deacons still beget children; but this is not according to the canon, but according to the mind of men, which has grown weak over time." And Jerome, in book I Against Vigilantius: "What will the Churches of the East do," he says, "what Egypt and the Apostolic See, which either accept virgins as clergy, or the continent, or, if they have had wives, cease to be husbands." The same doctrine is taught and sanctioned by the most holy Pontiffs, Siricius, in his letter to Himerius; Leo I, in his letter to Anastasius; Innocent I, in his letter to Victricius; indeed the First Council of Nicaea, canon 3, and the Council of Elvira, canon 33. That therefore Greek priests use wives whom they married before the priesthood, is an abuse introduced by the incontinent Greeks about the year of the Lord 700, in the Synod in Trullo (which was not a legitimate, but a clandestine and profane synod), canon 13; for before these Trullans, the Greek Fathers in the Council of Nicaea, and others, as is evident from the passage of Epiphanius cited, condemned this abuse: yet the Roman Church, because it had become too ingrained, permits it to the Greeks for the sake of peace, as is evident in the chapter "Cum olim," on married clergy. Finally, there was once a controversy between St. Jerome and Augustine whether this digamy, which is an impediment to the priesthood, should be understood before baptism, or only after baptism. St. Jerome, in his letter to Oceanus, wishes only those to be considered twice married here who have successively taken two wives after baptism, not those who had taken one before baptism, and after her death another after baptism. Augustine denies this, and wishes both these and those to be digamists and irregular; for thus he has it, in the book On the Good of Marriage, chapter XVIII: "Those understood it more acutely, who did not think that he who as a catechumen or pagan had another wife should be ordained; for the matter concerns a Sacrament, not a sin: for in baptism all sins are forgiven. But on account of the holiness of the Sacrament, just as a woman, even if she had been a catechumen and violated, cannot after baptism be consecrated among the virgins of God: so it did not seem absurd that he who exceeded the singular number of wives, had committed no sin, but lost a certain norm of the Sacrament, not necessary for the merit of a good life, but for the seal of Ecclesiastical ordination." The Church, with its head Innocent I, followed the opinion of Augustine, as is evident from 28, q. III. SOBER. — The Greek νηφάλιον signifies both sober and vigilant (as Theodoret and the Syrian translator rendered it), and discerning, and attentive to his own affairs (as Theophylactus): for sobriety is the mother of vigilance, of wit and diligence. Hence νηφάλια sacred rites were so called, in which water was poured out instead of wine: truly it is not fitting that a watchman keeping vigil over the salvation of all should be drowsy; nor can he keep watch who gives himself over to his belly. Such a watchful pastor Jacob the patriarch showed himself to be, Genesis XXXI, verse 39. Such ought Bishops and Pastors to be: indeed, as Chrysostom says, they ought to imitate, and even surpass, the commanders of armies, who traverse their entire army night and day. PRUDENT. — The Greek σώφρονα also means temperate, and, as Ambrose and Jerome translate it, chaste; but properly it signifies prudent, one who is of sound mind, judgment and counsel, especially in this place, where "sober" preceded. Great prudence is required in a Bishop; for "the art of arts," says the Nazianzene, Apol. 1, "the science of sciences seems to me to be, to govern a man, that is, an animal most varied and manifold of all." Again, the Bishop ought to direct all the affairs of the Church: how great therefore and how varied is the prudence necessary for him? Thirdly, the Bishop ought to excel and abound in all virtues, therefore it is necessary that he be endowed with rare and admirable prudence; for prudence is the charioteer of all virtues, as St. Anthony was wont to say. Hence Aristotle, VI Ethics, chapter XIII, teaches that all virtues are connected in prudence, and therefore Socrates asserted that all virtues are a certain prudence, because namely none can be or subsist without prudence; for prudence must direct all, and to all must dictate and prescribe what is to be done, what to be avoided. DECOROUS. — κόσμιον, that is, adorned in honest habit, which befits a grave man: for it is the same word which in chapter II, verse 9, our translator rendered, in adorned habit. Secondly and better, Jerome to Oceanus, from Cicero says: "Decorous is called he who preserves decorum in movement, gait, habit and speech." "Decorous" therefore is the same as composed in morals; so that through the body also the moderation and temperance of the mind may appear. "For the clothing of the body, and the laughter of the teeth, and the gait of a man declare concerning him," Ecclesiasticus XIX, 27. And as Cicero says: "It is the chief point of art to teach what you do." Thus with Jerome do Theodoret, the Syrian translator, Anselm and others explain it. Hence St. Ambrose, as St. Thomas here relates, was unwilling to ordain certain men on this sole ground, that they walked so dissolutely. Concerning this decorum of a priest, see at length St. Gregory, homily 17 in the Gospel. Hence gravely and in a querulous voice St. Ambrose, in the book On the Dignity of the Priesthood, chapter VI, and Gregory, in the place cited, teach that the reason why priests, Bishops and clerics are sometimes despised is their own levity, ignorance, uncomposed morals, impure and reprobate life. For this is what God threatens to such through Malachi, chapter II, verse 8, saying: "You have departed from the way, and have scandalized many in the law, you have made void the covenant of Levi: wherefore I also have made you contemptible and base before all people." CHASTE. — The Greeks do not have this word, nor the Syrians, but the Romans do. That Bishops and Ecclesiastics may keep themselves chaste, they ought especially to avoid the company of women. That St. Augustine did this, Possidius writes, in chapter XXVI of his Life, which example of so great a doctor, because it is memorable and to be imitated by us, I shall set down here: "No woman," says Possidius, "ever conversed within his house, none remained, not even his own sister, who, a widow serving God for a long time, even until the day of her death, presided over the handmaids of God; but neither his uncle's daughter, nor his brother's daughters, who likewise served God; whom persons the Councils of holy Bishops placed among the exceptions. But he used to say, that although no evil suspicion could arise from his sister and nieces living with him; yet, because those persons could not be without other necessary women remaining with them, and because other women from outside might also enter to them, from these an offense or scandal could arise to the weaker. For this reason therefore he used to say, that women ought never to remain in one house with the servants of God, even the most chaste. And if perchance he was asked by some women, that he might be seen and greeted, he never entered to them without clerical witnesses, nor ever spoke with them alone except when some matter of secrets was involved." Thus St. Francis Xavier used to say that women are visited with less fruit and greater danger either of temptation or of sinister suspicion. Indeed, the Council of Carthage, canon 23, decrees that Bishops, Priests or clerics shall not approach women, unless other clerics be present, or some grave Christians. How great a matter this is, and equally dangerous, the Author of the book On the Singularity (that is, the solitary and from women separated life) of clerics, which is found among the works of Cyprian, teaches excellently and admonishes gravely: "Slippery," he says, "is the hope which among the kindling of sin hopes to be saved, uncertain is the victory to fight among hostile arms, impossible is the deliverance to be surrounded by flames and not to burn." And below: "We ourselves deceive ourselves whenever we believe that chastity is kept immobile between males and females. Difficult is it for anyone to drink poison and live; it is to be feared for one sleeping on the bank, lest he fall, when the Apostle says in I Corinthians X: He that thinketh himself to stand, let him take heed lest he fall; and it is more useful for a man to know himself weak, that he may be strong, than if he wish to appear strong, he emerge weak." And below: "From coals sparks fly off, from iron rust is nourished, diseases hiss from serpents, and a woman pours forth the pestilence of concupiscence, which Solomon thus compares, saying: From garments proceedeth the moth, and from a woman the iniquity of a man." St. Leander, Bishop of Seville, wrote a notable rule, or institution for virgins to his sister Florentina, which our Brouwerus published, in which in chapter II, he thus commands her: "Whosoever man, if he be holy, let him seek no familiarity with thee, lest by the frequency of seeing either the holiness of both be defamed, or perish. For he will fall away from the charity of God, which shall have furnished the occasion of perpetrating an evil work. He will fall away from the charity of neighbor, which, even if it does not act badly, yet by opinion nourishes a most evil reputation. For the unlike sex placed in one place, is thereby titillated by the contact by which it is born, and the natural flame is moved, if the uncontrolled touch it. Who shall gather fire in his bosom, and not be burned? fire and tow, each contrary to the other brought into one, nourish flames. The male sex and the female diverse if joined, by what the law of nature provokes, is moved." Namely, as Plato used to say, man desires woman as his part (for he desires the rib to return to the side of man, from which it was taken), and woman desires man, as a part desires its whole, and wishes to be joined to him and to exist in him. See St. Jerome, epistles 8, 9, 10, 11 and 22. This therefore is the hidden rock, but most harmful, upon which incautious or overconfident great and holy men, dashed themselves and made shipwreck of chastity. O what things and how great shall we see on the day of judgment! Thou who art wise, flee the blandishing Sirens. HOSPITABLE. — φιλόξενον, that is, a lover of strangers, and hospitable toward them. This virtue is necessary for a Bishop, and therefore the Church has attributed such great resources to Bishops. Hence St. Gregory, writing to John the Bishop, says: "He who knows not hospitality should not become a Bishop." And Jerome to Oceanus: "Before all things," he says, "hospitality is commanded to a Bishop. For if all desire to hear that word of the Gospel: I was a stranger, and you took me in, how much more should a Bishop, whose house ought to be a hostel for all! For a layman, receiving one or two or a few, will fulfill the duty of hospitality; but a Bishop, unless he receives all, is inhuman." Thus St. Job sought out and gathered strangers; whence in chapter XXXI, verse 32, he says: "The stranger did not stay outside my door, and my door was open to the traveler." Thus St. Gregory always received the poor and strangers as guests at his table: which so pleased God that Christ, clothed in the form of a poor man, wished to be received by him at table. John the Deacon testifies in the Life of St. Gregory, book II, chapters XIII and XXIII. Thus Leo IX the Pontiff, around the year of the Lord 1048, being abundantly generous toward the poor and strangers, ordered a leper found before his house to be placed in his own bed, and the next day, seeking him out, found he had vanished. It was believed that Christ, under the form of a poor man, had lain in the bed of so merciful a Pontiff. Sigebert in his Chronicle and Platina in the Life of Leo IX report this. Finally, hear what a woman is, and see how much she is to be avoided. Thus Anastasius of Nicaea describes her, tome VI, Library of the Holy Fathers, Question LXII, § "Whoever has looked upon her": "What is," he says, "a woman? a shipwreck on earth, a fountain of wickedness, a deadly encounter, a stumbling of the eyes, the ruin of souls, a lance to the heart, the scepter of hell, a headlong desire, the destruction of youths. What is a woman? the calumny of saints, the rest of the serpent, the solace of the devil, an inconsolable sickness, a kindled furnace, a scandal to those who are saved, an incurable vice, daily trifles, a lodging for the prodigal, a workshop of demons. What is a woman? an unbridled mouth, the triumph of mysteries, the leader of darkness, the mistress of delights, a clothed viper, a house of tempest, a shipwreck of man, a cruel beast," etc. Therefore, so that priests and clerics may keep themselves chaste, let them avoid conversations and company with women. Let women do the same in turn, especially virgins, and let them beware lest they ever speak in secret with any man, even a Religious, even a confessor, without witnesses; but let all things be done in public, where they may be seen by many: or if something must be discussed within the house in a chamber, let there never be lacking a witness who sees all things. Let them remember that Tamar, in secret, because a witness was lacking, was made incestuous by her brother. Let them remember that almost all who have fallen have fallen through the neglect of this warning. If there were no conversations in hiding and without an overseer, there would be no fornications. Hence St. Ambrose, book II on Luke: "It is," he says, "the part of virgins to tremble, and to fear at every approach of a man, to dread every word of a man." He speaks of a virgin when she is alone: for in secret each is fire to the other, each is tinder and straw; and the devil is then present, and exerts all his powers, lest so convenient an opportunity pass him by without profit. TEACHER. — διδακτικόν, that is, apt for teaching. The Apostle requires doctrine from a Bishop, not a degree; but the Council of Trent requires this as a testimony of doctrine, since it wishes those who are distinguished by the degree of Licentiate in Theology or Canon Law to be chosen as Bishops. This is the first gift of a Bishop, by which a Bishop is a Bishop. "For the sum of all episcopal virtues," says Hilary, book VIII On the Trinity, "is knowledge and doctrine." And Jerome to Oceanus: "Without preaching," he says, "conversation profits by example as much as it harms by silence." Hence the Pontiff of the old law had inscribed on his Breastplate: "Doctrine and Truth." "For doctrine," says Theophylactus in his commentary on Titus, "is the virtue and character of a Bishop." Hence also to Titus, chapter 1, the Apostle requires of a Bishop "that he be able to exhort." And the Council of Trent, session V, chapter 1, teaches that the principal duty of a Bishop is the preaching of the word of God, and that the Bishop himself ought to perform this, if he can. 3. NOT A STRIKER, — that is, one who does not strike with the tongue, does not quarrel, does not insult, does not curse. Thus Chrysostom. For there are, as Horace says, "blows of the tongue," namely when fathers rebuke their sons harshly. Secondly and more simply, that is: One who does not strike with his hands, who is not violent, who is not harsh and cruel toward those familiar to him and his subjects. Thus the Syrian, Theophylactus and Anselmus. "Christ," says Jerome, "condemns that Bishop as a striker, who gave his back to the scourges and, when he was cursed, did not curse in return." Thirdly, Theophylactus and Anselmus: "Not a striker," that is, one who does not wound the consciences of the brethren by an unseemly word or example: but this is the mystical sense. The Greek here adds μὴ αἰσχροκερδῆ, that is, not desirous of base gain; but this seems superfluous. For immediately follows, ἀφιλάργυρον, that is, not desirous of silver. MODEST, — ἐπιεικῆ, that is, equitable. The equitable man, says Aristotle, V Ethic., cap. X, is he who does not pursue the utmost right, in which the utmost wrong consists; but inclines to the more benign part, which equity and moderation dictate. Whence the virtue inclining thereto is called ἐπιείκεια. NOT LITIGIOUS, — ἄμαχον, that is, alien from fighting, not so much of blows, of which the preceding spoke, as of words. Whence Jerome, lib. 1 Against the Pelagians, translates it, without quarreling. The same to Oceanus teaches how unbecoming lawsuits are for a Bishop: "Nothing," he says, "is more shameless than the arrogance of rustics, who think garrulousness to be authority, and always ready for lawsuits against the flock subject to them, they thunder with swollen speeches." NOT COVETOUS, — ἀφιλάργυρον, that is, alien from the desire of silver. "The glory of a Bishop," says Jerome to Nepotian, "is to provide for the wealth of the poor; the shame of a priest is to seek his own. Born in a poor house and rustic hovel, when I could scarcely satisfy my rumbling belly with millet and common bread, now I disdain fine flour and honey," etc. A terrible example of this avarice is narrated by Munster, lib. III Cosmograph., concerning Hatto, Archbishop of Mainz, in the year of the Lord 914, who, calling the poor mice, and as if allowing them to perish of hunger like mice, by the just vengeance of God was invaded by mice, just as Pharaoh by frogs and flies, and finally fleeing to a tower, which is still seen in the middle of the Rhine, was there slain and devoured by them. But our Serarius in Mainz, lib. IV, cap. IV and V, refutes this history of Hatto being eaten by mice for many reasons, and says the fable arose from Popiel, a Polish prince, who was eaten by mice on account of his cruelty. 4. WELL PRESIDING OVER HIS OWN HOUSE, — καλῶς προϊστάμενον, that is, one who has presided well over his house. For from the aptitude and dexterity of household management is judgment taken concerning aptitude for political and Ecclesiastical rule; for he who moderates his own house well is a sign that he will likewise rule the Church well; "and he who knows not how to preside over his own house," says Paul in verse 5, "how shall he have care of the Church of God?" Whence St. Jerome to Oceanus: "The Apostle wishes," he says, "the Bishop to rule his house well, not that he may increase riches, not that he may prepare royal feasts, not that he may set forth carved dishes, not that he may cook pheasant birds in lentil vapors, which reach to the bones and do not dissolve the surface of the flesh by skillful temperament; but that what he is about to command to the people, he may first exact from his household." What then? That in can. 18 of the Council of Carthage it is thus prescribed: "That Bishops, priests and deacons be not ordained before they have made all who are in their house Catholic Christians."
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HAVING CHILDREN (if he has begotten any before he was made Bishop: whence also Ambrose notes that Paul does not say, Making or begetting, but) SUBJECT WITH ALL CHASTITY. — In Greek σεμνότητος, that is, honesty and gravity of morals; Vatablus, with all reverence; the Syrian, with all purity; Erasmus, with ingenuous and liberal modesty. For this is what subjection demands, which children owe to parents, of which the preceding spoke. Paul therefore wishes the morals of the children, composed as they are, to be the measure by which the father's morals and manner of educating and ruling are judged, and that he be chosen as Bishop who has best instructed his children. Whence St. Bernard, lib. IV On Consideration to Eugenius: "It concerns," he says, "the glory of your Holiness, that those whom you have before your eyes be so ordained, so be formed, that they themselves be the mirror of all honesty and order, they themselves be the form. They ought to be found before others ready for duties, suitable for the Sacraments, solicitous for instructing the peoples, circumspect, guarding themselves in all chastity," etc. What if someone is harsh and resists rule? Bernard answers: "Do not despair, you are required to have care, not to effect a cure. You heard, Have care of him; not, Cure, or heal him." It is not always in the physician's power that the sick man be relieved.
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5. BUT IF A MAN KNOW NOT HOW TO RULE HIS OWN HOUSE, HOW SHALL HE TAKE CARE OF THE CHURCH OF GOD? — In Greek ἐπιμελήσεται, that is, shall have care. "For the Church is," says Chrysostom, "as it were a certain house: and just as in a house there is a wife, and children and servants, and the care and governance of all falls upon the man, so you see it is almost the same in the Church. But it is far more difficult to rule the Church than a house; he therefore who does not know how to manage his household, how can he be thought able to preside over the Church rightly?" How foolish therefore is the ambition of some, who, when they do not know how to rule themselves and their own, desire to rule the commonwealth or the Church? To whom that saying of St. Ephrem rightly applies, tract. On the Fear of God, at the beginning of vol. III: "Before we know how to row, we attempt to steer." We wish to be leaders and captains, who have not learned to be soldiers and to handle arms. Themistocles, the leader of the Athenians, answered his wife more earnestly when she asked something for her son: "The Athenians command the Greeks, I command the Athenians, you command me, your son commands you. See therefore that a foolish man does not command all the Greeks." What then shall the Bishop say to his own? Chrysostom asks why the Apostle here requires common virtues from a Bishop, not rare and heroic ones? Why does he not wish Bishops to be plainly mortified, dead to the world, heavenly, divine? And he answers: "Because such men were found through few: but many Bishops were then needed, who would be appointed as teachers through individual cities; lest therefore the affairs and fruits of the Church perish, for this reason he proposed that a moderate virtue be sought, not that supreme and heavenly one. For to be sober and chaste and honest was common to many."
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6. NOT A NEOPHYTE: LEST BEING LIFTED UP IN PRIDE, HE FALL INTO THE JUDGMENT OF THE DEVIL. — The Greeks call νεόφυτον a novice, as it were newly born or planted, and grafted into Christ in baptism, that is, recently converted from Judaism or paganism and baptized, as if to say: Do not easily ordain as Bishop one who is a novice in the faith, lest such a one be easily corrupted by the new honor and become proud, and by the novelty of power seem to think himself better than others veteran in the faith, and as if he had immediately attained Christian perfection, and as if the Church needed him, and he confers a benefit upon it rather than it upon him, and wishes to preside over others and to rule insolently. "The neophyte is excluded," says Haymo, "lest he be able to say: The Church needed my wisdom, therefore it brought me to the faith and set me over itself"; and thus "into the judgment," that is, condemnation, "of the devil," who as a neophyte in heaven became proud in the new beauty of his creation, and therefore was condemned. Others interpret it differently: first, some thus, εἰς κρίμα, that is, they say, into the right and power of the devil; second, others thus into the accusation of the devil; third, Maldonatus thus κρῖμα, that is, into sin, by which a man is as it were subjected to the jurisdiction and judgment of the devil. For what he here calls κρίμα, in the following verse he calls παγίδα. Thus Chrysostom and Theophylactus. How shameful it is that a neophyte be chosen, Jerome describes in these words to Oceanus: "Yesterday," he says, "a catechumen, today a Pontiff; yesterday in the amphitheater, today in the Church; in the evening in the circus, in the morning at the altar; lately a patron of actors, now a consecrator of virgins." And St. Gregory, lib. IV of the Register, epist. 50: "Another thing also," he says, "has been reported to us as most detestable, that some from the lay state through desire of temporal glory, after Bishops have died, are tonsured and suddenly become priests. In which matter it is already known what sort comes to the priesthood, who suddenly passes from the lay state to sacred leadership: and he who was never a soldier does not fear to become a leader of the religious. What preaching shall he have, who perhaps never heard another's? Or when shall he correct the faults of others, who has not yet wept over his own?" Then confirming the same thing by this testimony of Paul and by the example of natural things, he adds: "And since Paul the Apostle forbids a neophyte to come to sacred Orders, it should be known to us, that just as a neophyte was then called one who was still newly planted in the instruction of faith, so now we count among neophytes one who is still new in holy conversation. But we know that built walls do not receive the weight of timber until the moisture of their newness is dried out. And when we cut down saplings for building, we wait for the moisture of their greenness to be dried out first, lest from that very newness they bend and broken fall more quickly to ruin." See the same, lib. VII of the Register, epist. 112. Except from this law, unless the life of the neophyte be so proven that there is no doubt of his fitness for the episcopate, or unless a neophyte be designated Bishop by the oracle of God. For thus St. Ambrose, not yet baptized from boyhood at Milan, and soon acclaimed by the whole people, was elected and consecrated Bishop.
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7. BUT HE MUST ALSO HAVE A GOOD TESTIMONY (of good life) FROM THOSE WHO ARE WITHOUT (from unbelievers), THAT HE MAY NOT FALL INTO REPROACH AND INTO A SNARE OF THE DEVIL. — "And" here signifies "that is": for he himself calls reproach a "snare of the devil," as if to say: Such a Bishop should be chosen to whom even the Gentiles bear witness of probity, lest otherwise they themselves reproach him for his former vices, and thus he himself falls into a snare of the devil, that is, infamy. And let it become a common disgrace, by which as it were by a snare the devil may capture many of the faithful and unfaithful, and turn them away from such a Bishop, and consequently from the faith and religion of Christ. Thus Ambrose. Secondly, as Theophylactus says, "lest into a snare," that is, into the former sins of the Gentiles, he should relapse, and thus be a scandal and ruin to all. Thirdly, as Anselm says, "lest into a snare," that is, the wrath and hatred of the Gentiles, he should fall, and undertake enmities with them, inasmuch as they reproach him for his vices, or even kill him by them. Whence some understand by "snare of the devil" the snare of the slanderer: for this is what the Greek διάβολος signifies. The first sense is more connected and genuine. Lampridius relates in the Life of Alexander Severus that Christians were accustomed to propose publicly the names of those who were to be ordained priests, and to ask the people, that if anyone knew any crime concerning anyone, he should declare it. Thus also the Council of Trent, sess. XXIII, can. 5, orders that the names of those to be ordained be proposed publicly, and inquiry be made into their lives.
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8. DEACONS SIMILARLY CHASTE, NOT DOUBLE-TONGUED, NOT GIVEN TO MUCH WINE, NOT SEEKING FILTHY GAIN, HAVING THE MYSTERY OF FAITH IN A PURE CONSCIENCE. — After the description of the Bishop, under whom he also includes presbyters, the Apostle passes to deacons: for these are the ministers of Bishops and presbyters, not only in the custody of the treasure of the Church and the distribution of alms; but also in the sacrifice of the Mass, in which formerly deacons ministered the chalice of the blood of the Lord to the people. Whence St. Laurence, in Ambrose, lib. 1 Offic., cap. IV, says that the dispensation of the blood of the Lord was entrusted to him as it were as a deacon. And so deacons, says Clement of Rome, epist. 1 and 2, are the eyes of the Bishop, such as Archdeacons now are, who retain and represent the whole office of the ancient deacons, just as Archpresbyters and Pastors retain and represent the whole office of the ancient presbyters, who governed the Church of God. For it was the duty of a deacon to assist the Bishop both in sacrificing and in preaching, indeed a deacon cooperated with the priest in the sacrifice and in a certain way offered the sacrifice together with him. Whence St. Laurence says to Sixtus: "You," he says, "were never accustomed to offer sacrifice without a deacon." A greater proof of this matter is that in the Offertory, when the chalice of wine is offered, the deacon, touching the arm of the priest as if cooperating with him and serving him, is accustomed to say together with the priest: "We offer unto Thee, O Lord, the chalice," as the Roman Missal prescribes. Again secondly, it was the duty of deacons to consider the particular concerns of the faithful and report them to the Bishop; and thirdly, to handle external matters at the discretion of the Bishop, so that he might not be hindered from the urgency of prayer and the constant ministry of the word of God. The Apostle therefore wishes deacons to be "modest," in Greek σεμνούς, that is, honest, composed, and conspicuous by the purity of their life and the gravity of their morals. Secondly, he wishes them to be "not double-tongued," in Greek διλόγους, that is, duplicitous in speech, and inconstant in their words, so that they affirm here and deny there, which is the mark of a deceitful, flattering and lying man. "But nothing," says Chrysostom, "so much causes us to degenerate from spiritual nobility, and nothing harms the Church more, than crafty dissimulation." Thirdly, "not given to much wine." He did not say, as Theophylactus remarks, not drunk, not intoxicated (for this is altogether unworthy), but not drinking much, for this indeed, though it may not rob the soul and mind of their power and vigor, yet dislocates and weakens them, and is a bad example. Fourthly, "not pursuing base gain," which happens, as Ambrose says, when gain is pursued under a pious profession. Again, when a cleric engages in commerce and undertakes sordid tasks for the sake of profit. Hence commerce is forbidden to clerics by the Canons. Fifthly, "having the mystery of faith in a pure conscience," that is, holding the mysteries of faith with a pure conscience, so that they hold pure faith and at the same time a conscience and life conformed to pure faith, or so that with sincere faith and doctrine they have an irreproachable life. Thus Theodoret, Theophylactus and others. Secondly, St. Thomas and Peter Lombard understand by "mystery of faith" the hidden dogmas of faith, which are obscure to others, especially to the laity. For deacons ought to know these things and preserve them as initiates, or rather as fellow-initiates of priests. Thirdly, by "mystery of faith" Catharinus, Hesselius, Magallianus, Soto Major, understand the sacred Eucharist: for this is called by Dionysius, Chrysostom, Cyril, Basil, by antonomasia "mystery," or "tremendous mysteries." Whence in the form of consecration of the Lord's blood, the chalice of blood is called "mystery of faith;" and in Greek τὸ is added, as if to designate a certain mystery, as if to say, Let deacons have, that is, keep and guard (for the Greek ἔχω also signifies this) the Eucharist, which is that hidden mystery of Christian faith; in a pure conscience, so that with a pure mind and hands they handle the chalice of the Eucharist, and administer it to the people. For the ancient Fathers are accustomed to speak of it covertly and mysteriously, as Paul does here, lest the Gentiles, hearing of so great a thing and not understanding it, should mock and deride it: hence they commonly call it a hidden mystery. This sense is very apt: for it touches upon the proper and principal duty and office of deacons. Our Lorinus adds in Acts VI, 3, that these words, "mystery of faith," appear to have been taken from this place of the Apostle in the consecration of the chalice. Whence also Innocent III, cap. Cum Martha, on the celebration of Mass, asserts that those words were added to the consecration of the chalice from Apostolic tradition. Ivo gives the reason, namely that a great mystery lies hidden here, to wit, the blood of Christ under the appearance of wine, as if to say, "The sacraments which you see on the altar are to be esteemed, not by appearance, but by faith."
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10. AND THESE ALSO LET THEM BE PROVED FIRST (as if to say, Just as the bishop, so also deacons ought not to be neophytes, but those whose virtue has been long observed and proved), AND SO (ordained by the bishop) LET THEM MINISTER, HAVING NO CRIME. — In Greek ἀνέγκλητοι ὄντες, that is, while they are found (by the probation and examination made before their ordination) irreproachable, whom no one can accuse, whom no one can charge. But Erasmus and Vatablus, referring these words not to the past but to the future, translate, "let deacons minister, so that no one can charge them," as if to say, Just as before ordination deacons were proved and found irreproachable, so after it let them prove themselves by ministering, and by performing the diaconate blamelessly and irreproachably. But the former sense of our Interpreter coheres more truly and aptly with the word "be proved."
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11. WOMEN LIKEWISE CHASTE, NOT SLANDERERS, SOBER, FAITHFUL IN ALL THINGS. — Ambrose thinks the Apostle speaks of any women whatsoever. Secondly, Chrysostom, Theodoret, Theophylactus, and Oecumenius think he speaks of deaconesses: for unless, says Theophylactus, he were speaking of these, what need was there, when he was speaking of deacons, to turn the discourse to women? Thirdly and most rightly, St. Thomas, Lombard, Hesselius and others understand it of the wives of deacons, whom deacons retained after ordination just as Bishops did: but they abstained from their use. Whence for "women," in Greek it is γυναῖκας, which signifies both wives, as Vatable and Erasmus translated it, and women. Just as therefore a little before the Apostle wished the Bishop with his household to be undefiled, so also here he wishes the deacon with his household to be undefiled. Nor does the second exposition of Chrysostom and Theodoret dissent from this exposition; for the wives of Bishops and deacons could be deaconesses. Note here: Deaconesses, being women, were not ordained; whence the Council of Nicaea, can. 19, reckons them among the laity. Therefore the Cataphrygians wrongly from this place ordained women as deaconesses just as they ordained men as deacons, indeed even as presbyters and bishops, as Epiphanius testifies in their heresy. Deaconesses therefore were women devoted to the ministries of the temple, as now are Nuns or Beguines: what their offices were, I shall say in chapter V, verse 9. The wives therefore of deacons, whom namely the deacons had taken, not after, but before receiving the order of deacon, as I showed in verse 2, and who when their husband became a deacon became in turn deaconesses, such as I have already described, these, I say, the Apostle wishes first to be "chaste," in Greek σεμνάς, that is, conspicuous in honesty and gravity of morals. Secondly, "not slanderers," μὴ διαβόλους, that is, not calumniatrices; Ambrose translated it, not given to sowing discord. For this is produced by the loquacious and calumnious and detracting speech of women. Thirdly, "sober," in Greek νηφαλίους, which signifies both sober, and watchful and prudent. By this word therefore he forbids them to be given to wine, negligent, senseless. Fourthly, "faithful in all things," namely both in conjugal faith, and in the dispensation of domestic affairs, lest namely they be adulterers or thieves. For the reputation of husbands, especially of deacons, depends on the life and reputation of wives.
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12. DEACONS BE HUSBANDS OF ONE WIFE: WHO RULE THEIR CHILDREN WELL, AND THEIR OWN HOUSES. — On this see what was said in verses 2 and 4, where the same was required of the Bishop.
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13. FOR THEY THAT HAVE MINISTERED WELL (in their deaconate, whence in Greek it is διακονήσαντες), SHALL PURCHASE TO THEMSELVES A GOOD DEGREE, AND MUCH CONFIDENCE IN THE FAITH, WHICH IS IN CHRIST JESUS. — That is, a good place of grace and merits both with God and with men, so that they may deserve to be promoted higher to priests and Bishops. Thus Ambrose, Chrysostom, Theophylactus, Anselm. Whence the Council of Trent, sess. XXIII, cap. XI, commands that they be promoted to higher Orders, who have conducted themselves piously and faithfully in the lower ones. Thus St. Cyprian, lib. IV, epist. 2 to Antonianum, praises St. Cornelius the Pontiff, because he was advanced gradually to the pontificate. "This Cornelius," he says, "did not suddenly attain to the episcopate, but being promoted through all ecclesiastical offices, and having often merited the Lord in divine administrations, he ascended to the sublime pinnacle of the priesthood through all the degrees of religion: then afterwards he neither sought nor wished the episcopate itself, but he himself suffered force, so that he was compelled to accept the episcopate." Note: By "confidence" Ambrose understands the confidence of asking and obtaining from God that which we ask of him. For this confidence rests not only on God's mercy, but also on the good life and sanctity of the one asking, as Augustine teaches, lib. I On Christian Doctrine, cap. XXXVII. But for "confidence," in Greek it is παρρησίαν, that is, freedom, namely of teaching and reproving, as if to say, Deacons well performing their office shall acquire freedom and authority, so that they do not care for even powerful men, but freely profess, teach, reprove and accomplish those things which the faith of Christ demands. Thus Theophylactus and Oecumenius. Morally St. Bernard, serm. 3 On the Assumption, explaining the better part of Mary before Martha: "A good degree," he says, "acquires he who has ministered well: perhaps a better one, who has devoted himself well to God: but the best one, who is perfect in both."
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14 and 15. THESE THINGS I WRITE TO THEE, THAT THOU MAYEST KNOW HOW THOU OUGHTEST TO BEHAVE THYSELF IN THE HOUSE OF GOD, WHICH IS THE PILLAR AND GROUND OF THE TRUTH. — He gives Timothy this incentive, that he may conduct himself worthily, exactly and vigilantly, and discharge the episcopal duties in the Church of God, namely that he may consider that he does this in the house of God. Note: Not only the Church of Ephesus, but absolutely the universal Church, is here called "the house of God and the pillar of truth." For the universal Church cannot err in faith; but the Church of Ephesus and any particular Church can err in faith. "Although," says Ambrose, "the whole world is God's, yet the Church is called His house; whose rector today is Damasus." The Apostle alludes to Bethel, concerning which Jacob, seeing the Lord there, said, Genesis XXVIII: "Truly the Lord is in this place, and I knew it not. How terrible is this place! This is no other but the house of God, and the gate of heaven;" and to the tabernacle and temple of the Jews, which was a type of the Church. Thus Chrysostom. At the same time he tacitly admonishes all the faithful, that they conduct themselves reverently and holily in church, considering that they live and dwell not in the hall of a king, but in the house of God, and therefore in the sight of God Himself, the best and greatest. 15. WHICH IS THE PILLAR AND GROUND OF THE TRUTH. — The Apostle adds this, that he may hint to Timothy that with great diligence he must apply himself to avoiding and refuting heresies and errors, to understanding and preaching pure truth in the Church, and therefore that he ought to follow and preach not the faith of the Judaizers and other Novatians, but the faith of the Church, inasmuch as it is the basis of truth; and especially that primary article of faith, and then most necessary, which the Apostle subjoins here, namely that he preach the faith of the Church concerning Christ the sole redeemer, excluding Moses and the works of the law: for this is the "great mystery of godliness," which the Apostle subjoins. Note: That the Church is called "the pillar and ground of truth," that is, a pillar well established and establishing truth. For it is a hendiadys, such as when it is said: "He bit the gold and the bridles." Again, the Church is the "ground of truth," both actively and passively. For the Church is passively established in faith and truth by God through the infallible assistance of the Holy Spirit promised by Christ, and through it actively confirms all the faithful. Thus Chrysostom, Theophylactus, Bede and others. Whence the Commentary ascribed to Jerome: The Church, he says, is the "pillar and ground of truth," because in it alone stands truth established, which alone sustains the building of the Church. Note secondly: The Apostle alludes to the two pillars which Solomon erected at the entrance of the temple built by him, of which he called the right Jachin, the left Booz, III Kings VII, 21, that by them he might signify his vow, namely that he desired the firmness and stability of his temple, and might portend that as it were by this deed and monument. Thus Abulensis and Vatablus there, and Francis Ribera, lib. II On the Temple, cap. XIV. Moreover he made two, and called the right in Hebrew Jachin, that is, as the Septuagint translates in II Paralipomenon cap. III, vers. ult., κατόρθωσις, that is, direction, from the root כון cun, that is, to direct; but he called the left Booz, that is, as the Septuagint, ἰσχύς, that is, strength: or precisely Booz is the same as "strength in it;" so that by Jachin he might signify the directive rule, both of God over all creatures and men, but especially over the Jews and their temple; and of the kings of Israel over the governance of the people according to piety and the pious worship of God in the temple. Whence both pillars were crowned. Secondly, so that by the left Booz he might signify the executive strength of things directed: so that what Jachin prudently directs from God and from the king, Booz might strongly execute, representing both God and king: for both, namely both prudent direction and strong execution, are in God, and both are necessary to kings; both therefore tacitly, and in fact by these two pillars Solomon gave thanks to God, and implicitly wished and prayed that He would show both in the custody of the temple and people, and communicate the same to himself and his successors in the kingdom. These two pillars allegorically signified the Church directed and established by God like a pillar. Whence the Apostle calls the Church the "pillar of truth," as if to say: Those pillars of Solomon were only shadows, but the very truth is in the Church of Christ, which is a pillar not of falsehood, not of vanity, not of a fleeting shadow, such as was that of the temple of Solomon, which was reduced to ashes and dust by the Chaldeans; but of stable, constant and eternal truth. Hence what the Apostle says here: "The Church is the pillar and ground," is the same as if he said: The Church is Jachin and Booz. For "pillar," which in Greek is called στῦλος, is the same as Jachin, that is, a pillar erected and directed; but "ground" is the same as Booz, that is, strength, as if the Apostle said: The Church is the rectitude of truth, which Jachin shadowed forth; it is also the strength and ground of truth, which Booz shadowed forth: so that it can never in any way or by any force be made to deviate even minimally from the straight line of truth, or to be torn away from the constant profession of truth. Tropologically: These two columns, they say, are the Apostles and holy Doctors of the Church, because, being raised up by contemplation toward heavenly things, they are strong both in faith and in works. They are two, because they support both Jews and Gentiles; they stand before the doors of the temple, so that they may lead both into the temple, that is, into the Church. Again, one is on the right, the other on the left, so that they may show that we must tend toward heaven through both prosperity and adversity, which is the true temple of God, and so that we may not be lifted up by prosperity nor cast down by adversity: but the temple itself, that is, heaven, toward which we tend through these things, we must perpetually place before the eyes of our mind, and proceed toward it steadily. From this it is evident first, that the Church is visible and visibly teaches and confirms us in truth, namely through her pastors, the Bishops and especially through her head, which is the Roman Pontiff, the successor of Peter, to whom it was said and promised by Christ, Matt. XVI, 18: "Thou art Peter, and upon this rock I will build my Church." It is evident secondly, that the Church cannot err in faith and truth. Calvin denies this, and responds that the Church is said to be the pillar and ground of truth, because she preserves the written word of God, which cannot err; and, as the Commentary ascribed to Vatable has it, because, he says, those who are in the Church guard and defend the word of God, which is truth itself. But against this, because thus the Church would be a case of truth, not a pillar. Secondly, thus not only all Martyrs, Doctors and the faithful, but also all the shops of booksellers would have to be called pillars of truth, which is absurd and foolish. Thirdly, thus the Jews, enemies of Christ, would have to be called pillars of truth, because they preserve the Old Testament. Fourthly, a pillar is solid and firm not in another thing, but in itself, and it strengthens and fortifies other things: therefore the Church, as a pillar of truth, is firm and solid in truth by itself, so that it can confirm others in it. Thus all the Fathers teach, who from this passage teach that from the Church in matters of faith a certain and stable resolution must be sought. Hear among others Irenaeus, lib. III, cap. IV: "Since," he says, "there are such manifestations of the Church, it is not necessary to seek the truth from others, which can easily be obtained from the Church, since the Apostles, as into a rich treasury, have most fully poured into it all things which are of truth, so that anyone who wishes may draw from it the drink of life: for this is the entrance to life. But all the rest are thieves and robbers, for which reason it is necessary to avoid them indeed; but those things which are of the Church we must love with great diligence and grasp the tradition of truth." Then he teaches that from the Church and the Church's tradition the resolution of doubts and questions arising in faith must be sought, when he says: "For what if there were a dispute about some small matter, would it not be necessary to have recourse to the most ancient Churches, and from them to obtain what is certain and clear concerning the present question? But what if the Apostles themselves had not left us the Scriptures, would it not be necessary to follow the order of tradition, which they delivered to those to whom they entrusted the Churches? To this order assent many nations of barbarians, those who believe in Christ, having salvation written in their hearts without ink or character, through the Spirit, carefully preserving the ancient tradition." He has similar things in cap. III, where he says that among all Churches the Church of Rome, founded by Peter and Paul, is especially to be followed. Hear Jerome Against Luciferianism: "I could," he says, "dry up all the streams of propositions with one sun of the Church." And again: "I will set forth to you a brief and clear statement of my mind, that in that Church which was founded by the Apostles and endures to this day, one must remain," etc. Hear Ambrose, epist. 82: "Both," he says, "were said to Moses by the Lord: Where thou standest, the ground is holy. And: Stand here with me, that is, thou standest with me, if thou standest in the Church. For the place itself is holy, the very ground fertile with holiness, and rich with the harvests of virtues. Stand therefore in the Church, stand where I appeared to thee: there I am with thee. Where the Church is, there is the most firm station of thy mind; there is the foundation of thy soul, where I appeared to thee from the bush." Hear finally Augustine, lib. I Against the epistle of the Manichees, cap. V: "I would not believe the Gospel, unless the authority of the Catholic Church moved me. To whom therefore did I obey when they said: Believe the Gospel; why should I not obey when they say to me: Do not believe the Manichee?"
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16. AND MANIFESTLY GREAT IS THE SACRAMENT OF PIETY, WHICH WAS MANIFESTED IN THE FLESH. — As if to say: Just as formerly the temple of the Jews, which was the house of God, contained hidden mysteries, namely the ark, the Cherubim, the mercy seat: so the Church of Christ, which is the house of God, contains, preserves, teaches and most truly explains the great sacrament of the piety of God, namely the incarnation of the Word and the entire dispensation of the flesh assumed by him. For in this matter chiefly consists Christian religion and the doctrine and truth of the Church. For, as Fulgentius says, book I to Trasimundus: "It is certain that almost all the errors of heretical depravity have arisen, while they either do not believe the great sacrament of piety, which was manifested in the flesh, as it is, or do not believe it at all." And it is evident in the first four hundred years, that all the heresies of Arius, Nestorius, Eutyches, Apollinaris, Valentinus, the Manichaeans and others were occupied either with the divinity or with the humanity of the incarnate Word, as if the Apostle said: See, O Timothy, that you conduct yourself carefully and reverently in the Church, and that you rightly teach this most pious sacrament of truth and piety, and live worthily of it. For to you has been entrusted the custody of so great a sacrament, says Chrysostom. Note first: For "manifestly," in Greek: ὁμολογουμένως, that is confessedly; and, as Ambrose says, by the confession of all; and, as Erasmus translates it, without controversy. Note secondly: "This great sacrament of piety" is the incarnation of the Word, his nativity, passion, cross, resurrection, ascension, the conversion of the Gentiles through him, justification and salvation; or more aptly it is the incarnate Word himself, or God-man, being born, suffering, crucified, rising, ascending, justifier and savior of all men. Whence for what we have, "which was manifested in the flesh," the Greek texts have, Θεὸς ἐφανερώθη ἐν σαρκί, that is, God was manifested in the flesh, justified in the spirit, appeared to angels, was preached to the Gentiles, believed in the world, taken up in glory. Thus read the Syriac, Chrysostom, Theophylactus and Cyril to the Queens. "This," says St. Dionysius, chapter II On the Divine Names, "appearance of Jesus in the flesh is both ineffable in all speech, and unknown to all understanding, not known even to the chief of the angels," namely fully and perfectly in all respects. Wherefore some less aptly with Erasmus explain these things concerning the law of Christ and the preaching of the Gospel; so much so that even Beza wonders that Erasmus so studiously weakens or distorts all the passages of Scripture concerning the divinity of Christ: although the law of Christ and the preaching of the Gospel, as they followed from the incarnation of the Word, are thus consequently understood from it here. Note thirdly: "Sacrament," or, as it is in Greek, mystery, does not signify here a sign of a sacred thing, but the sacred and hidden thing itself, namely the incarnate Word. Magallianus adds, at the end of this chapter, that by "this great sacrament of piety" the Eucharist can be understood. But this sense is only accommodated, not however according to the mind of the Apostle. For the incarnate Word is the same in the altar as it was once born in Bethlehem and manifested in the flesh; and therefore those things which are accommodated to this can be accommodated to that. OF PIETY. — In Greek εὐσεβείας, which the Syriac translates as justice; because, as follows, this mystery, or sacrament, was justified in the spirit, and through it satisfaction was made to the justice of God, which punished and avenged the sin of Adam in Christ incarnate and crucified. Secondly, Ambrose: "Of piety," he says, that is of truth, of which the Church is the pillar, because God exhibits his magnanimity, piety and clemency, namely his most pious grace and the gifts of Christ to those who truly acknowledge it. Whence also Vatable translates, great is the mystery which the pious know. Thirdly and genuinely, εὐσεβείας, that is piety, the worship and religion of God, as if to say: The mystery of incarnation is pious, and such by which God is chiefly worshipped, by which Christ chiefly worshipped God, and which incites us to piety, the worship and veneration of God; and which is most piously to be remembered and venerated: for this is what the word Εὐσέβεια, that is piety, properly signifies. Fourth, it can be understood thus from the common sense of men: "piety," that is mercy and condescension; for the Hebrew חסד chesed, that is piety, commonly signifies mercy, both because mercy is the proper and certain mark of the pious: thus piety is taken for clemency and mercy in Ecclesiasticus XLIV, 10; Esther XVI, 10; and because mercy is the most pleasing worship to God. "Mercy (Christ says) I will have, not sacrifice." And James, chapter I, verse 27: "Religion," he says, "pure and undefiled before God and the Father is this: to visit the fatherless and widows." The incarnation of the Word is therefore the mystery of supreme "piety," that is condescension: for although he says: Majesty and love do not well agree, nor dwell in one seat: yet these things come together in Christ, namely the supreme majesty of divinity and the supreme lowliness of humanity, which two love has bound together and joined most closely, namely so that the same Christ is God-man, the Word an infant, a wise child. St. Augustine, book IX of the Confessions, chapter VII, speaking of himself recently baptized: "I was not satisfied," he says, "in those days, with the wonderful sweetness of considering the depth of thy counsel (O God) concerning the salvation of mankind." Hence rightly does the admiring Blessed Prosper infer, sentence 30: "What," he says, "will man be, for whom God became man?" WHICH WAS MANIFESTED IN THE FLESH. — Behold the great mystery of piety which I spoke of, namely that the eternal Word, invisible in itself, deigned to appear and be seen in the flesh. Whence the Greek texts have Θεὸς ἐφανερώθη ἐν σαρκί, that is, God appeared in the flesh; formerly they read ὃ Θεός, or ὅς Θεός, that is, who is God. For Macedonius corrupted this passage by reading ὃς for Θεός, and thus interprets it: so that God appeared through flesh, as if to say, So that this man who is called Jesus might be and be called God, for this reason God descended and appeared in the flesh and body of Jesus, and in it as in a house dwelt. For he held with Nestorius that Christ had two persons as well as two natures, and one was not joined to the other hypostatically, but only through assistance or indwelling, for which reason he was removed from the bishopric of Constantinople by the Emperor Anastasius, as Liberatus relates in the Breviary, chapter XIX, volume III of the Councils. But that this calumny was falsely fabricated against Macedonius the Catholic Patriarch by the Emperor Anastasius the Eutychian, so that he might deprive him of his bishopric under the pretext that he was Nestorian, he who resisted Eutyches, Baronius demonstrates in the year of Christ 510, at the end. AND WAS JUSTIFIED IN THE SPIRIT. — First, some explain it thus, lest anyone think that Christ assumed the vices of the flesh with the flesh, I say that Christ through the works of the Holy Spirit, and through this that the Holy Spirit descended upon him when he was baptized in the form of a dove, was declared and recognized to be supremely just, and thus justice itself. Second, Cyril, to the Queens, and Anselm explain it thus, as if to say, Christ was made just by the Holy Spirit, so that he never sinned, but justified others from sins; thus also nearly Vatablus: Christ was declared, he says, by the Holy Spirit to be the true justifier. Third, Theophylactus interprets it in this way, as if to say, Christ, the carnal and shadowy justice of the law being abrogated, introduced solid and true justice, which consists in the spirit. Fourth, others from the Syriac think the Apostle here says that through the incarnate Word satisfaction was made to the justice and just vengeance of God. Fifth, Brixianus understands it in this way, as if to say, Christ, who had appeared to men in the flesh, was judged just not by the eyes of men, but by the eyes of the Holy Spirit. But sixth and lastly, the genuine sense of this passage is this, as if the Apostle said: The Gentiles laugh at the Word incarnate, and manifested in flesh, or God made man, as if foolish; the Jews hold it as a scandal: but the Holy Spirit through most fitting reasons, through miracles, through so many charisms, through efficacious preaching and holiness, zeal, wisdom and other heavenly gifts of the Apostles declared and proved this counsel of God concerning the incarnation of the Word to be just, holy, wise and worthy of God. For in this work of incarnation shines forth the wonderful justice, wisdom, goodness and power of God, as St. Thomas beautifully declares, III part., Quest. 1, art. 1 and 2, so that the Centurion and others, seeing the miracles of Christ even suffering on the cross, his patience, grace, etc., exclaimed: "Truly this was the Son of God." Thus Chrysostom, Ambrose and Sedulius. Thus the "sayings of God" are said to be "justified," that is, declared to be just and holy. Thus Matt. XI, 19, wisdom is said to be "justified by her children," that is, declared just, and absolved from all calumny of worldly and wise men of this age. To this is referred also that exposition of Theophylact: justified, he says, is this mystery in spirit, because God did all things in this mystery which were required for the salvation of men. Therefore if any perish, they perish by their own fault, because they are unwilling to believe in Christ and obey him: let them therefore impute their own perdition to themselves, but justify God. In the same sense Psal. L, it is said, "That thou mayest be justified in thy words, and mayest overcome when thou art judged." APPEARED UNTO THE ANGELS. — In Greek ὤφθη, was seen, or, as Vatable translates it, was seen by the angels: was seen, supply the sacrament; was seen, supply Christ, who is this sacrament, that is this sacred and mysterious thing. For all these things can be referred to the Greek Θεός, that is, to God manifested in flesh, as if to say: God as an infant was seen by the angels in the manger, when they sang: "Glory be to God on high;"; he was also seen by them in the desert acting with beasts, fasting, praying, preaching, wearying himself, dying, and also rising again, and ascending above all the heavens and angels, when the wondering angels said, Isaiah LXIII, 1: "Who is this that cometh from Edom, with dyed garments from Bosra?" Hence also the angels announced the resurrection of Christ, because through Christ reconciled to us they began to have greater care for our salvation. Thus Augustine, Enchir., cap. LXI and LXII. Mystically, St. Gregory, lib. XXXIV Moral. cap. IV, understands by "angels" preachers, through whom, as follows, Christ was preached to the Gentiles. WAS PREACHED UNTO THE GENTILES. — Wonderful was the goodness of God, that not to the Jews alone, to whom the Messiah was promised, but to all Gentiles however impure, barbarous, idolatrous and wicked, Christ and the justice of Christ was preached. WAS BELIEVED ON IN THE WORLD. — Not only, says Theodoret, was Christ preached, but also believed, and as God by those who believed, is adored. It was wonderful that the whole world should believe in Christ a man crucified, and from him hope for grace and salvation; this was a great proof of his power and truth. See the sayings I Cor. cap. I, vers. 18 and 24. WAS TAKEN UP IN GLORY. — Namely, when Christ, or God-man, gloriously with all the angels and Saints both in body and in soul triumphing ascended into heaven. Thus Chrysostom, Theophylact, Anselm and Theodoret, who thinks this is added as it were the reason why he was believed on in the world, namely because he sits in the heavens at the right hand of God, and from thence as it were an efficacious and almighty teacher persuades the truth to the world, so that all believe in him. Add, with Hesselius, that it can thus be explained: Christ assumed, that is received, was by the world as existing in the glory of the Father, as the true God, to whom all glory is due: whom therefore the whole world glorifies.
Machine translation from the Latin, not reviewed.
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Supra instruxit Timotheum de pertinentibus ad fidem rectam et cultum Dei, hic agit de instructione officiorum ecclesiasticorum. Et primo ponitur institutio, secundo suae institutionis occasio seu necessitas, ibi haec tibi scribo. Item primo instruit de pertinentibus ad episcopum, secundo quo ad diaconos, ibi diaconos similiter. Sed cum secundum Dionysium tres sint ordines, scilicet episcoporum, qui praeficiunt, presbyterorum, qui illuminant, diaconorum, qui purgant: quare non facit mentionem de presbyteris? Respondeo. Dicendum est quod presbyteri intelliguntur cum episcopis: non quod sit indistinctio inter ordines quantum ad rem, sed quantum ad nomina; quia presbyter idem est quod senior, et episcopus superintendens. Et ideo presbyteri et episcopi quantum ad nomen vocabantur et episcopi et presbyteri. Circa hoc ergo primo agit de desiderio perveniendi ad episcopatum; secundo describit conditionem episcopi, ibi oportet autem. Praemittit ergo suae institutionis assertionem, dicens fidelis sermo, scilicet quem dicam, vel dixi. Apoc. ult.: haec verba fidelissima et vera sunt. Si quis episcopatum desiderat, et cetera. Ex hoc sumpserunt aliqui occasionem ambitionis episcopatus et praelationis, sed non recte intelligunt quod hic dicitur. Apostolus enim hic voluit ostendere quid pertineat ad episcopum. Episcopus est nomen Graecum, scopos enim idem est quod intendens, epi, id est, supra; episcopus ergo dicitur quasi superintendens. Duo ergo sunt consideranda in episcopo, scilicet gradus superior, et actio plebi utilis. Aliqui enim proiiciunt forte oculum ad ea quae circumstant eum, scilicet quod qui praeest honoratur, et quod habet potestatem. Et qui propter ista desiderat episcopatum, nescit quid sit episcopus. Et ideo dicit apostolus, quid sit episcopus, et quid desideret qui episcopatum desiderat, quia bonum opus. Non dicit bonum desiderium habet, sed bonum opus, scilicet utilitatem plebis. Sed numquid licet ipsum desiderare? Augustinus dicit quod non. Glossa: locus superior, sine quo regi non potest populus, et si teneatur et administretur decenter, tamen indecenter appetitur. Et idem dicit XIX de civitate Dei. Cuius ratio est quod nullus debet appetere aliquid supra vires suas non sibi proportionatum, alias esset stultus. Horatius: ludere qui nescit campestribus abstinet armis. Ille ergo bene episcopatum desiderare posset, cuius facultas episcopatui esset proportionata. Ad hoc autem nullus est idoneus, quia praelatus secundum gradum et convenientiam debet omnes alios excedere in conversatione et contemplatione, ita ut in respectu sui alii sint grex. Et hanc idoneitatem de se praesumere est maximae superbiae. Aut ergo appetit circumstantias, et tunc nescit quid appetat, quia non est hic episcopatus; vel ipsum opus, et hoc est superbiae. Et ideo non est accipiendum nisi impositum. Glossa: si dicis: status episcoporum est perfectior statu religiosorum, hunc autem licet appetere, igitur. Respondeo. Perfectio aliter se habet in hoc et in illo, quia status episcoporum praesupponit perfectionem, et ideo nullus appetere debet nisi habeat eam; sed status religiosorum est via, et ideo non requiritur perfectio iam habita, sed quod teneatur acquirere eam nisi habeat. Et hoc patet Io. ult., ubi dominus Simoni non dicit: si vis perfectus esse, pasce, etc. et iuveni dicit: si vis perfectus esse, et cetera. Sic ergo intelligendum est in nomine episcopatus bonum opus. I Petr. V, 3: non ut dominantes in cleris, sed forma facti gregis, et cetera. Quasi dicat: si tu episcopatum desideras, hoc est quod desideras, quia bonum opus. Sed qualis debeat esse episcopus, ostendit, cum subdit oportet episcopum, etc., quem primo instruit in generali; secundo in speciali, ibi unius uxoris. Dicit ergo: dico quod bonum opus desiderat, sed ad hoc non omnis est idoneus, sed oportet quod sit talis, primo irreprehensibilis. Unde de Zacharia dicitur Lc. I, v. 6 quod incedebat in omnibus mandatis et iustificationibus sine querela. Lev. XXI, 17: qui habuerit maculam non offeret panes Deo suo, nec accedet ad ministerium eius. Nec intelligendum est, quod omnino sit sine peccato, quia dicitur I Io. I, 8: si dixerimus, et cetera. Nec est dicendum, sicut aliqui dixerunt, quod quicumque peccavit mortaliter post Baptismum, non est idoneus, quia pauci essent tales, sed irreprehensibilis, id est, non subiectus alicui peccato, unde ab aliis reprehendi posset, quia indecens est si reprehensibilis sit reprehensor. Matth. VII, 5: eiice primum trabem, et cetera. Deinde cum dicit unius uxoris, etc., instruit eum in speciali, et primo quantum ad se, secundo quantum ad multitudinem, ibi filios habentem. Iterum prima in duas, quia primo ostendit quibus virtutibus ornetur; secundo a quo mens debet esse immunis, ibi non vinolentum. Omnis autem moralis virtus est primo circa passiones; et sunt duo quae faciunt sanctitatem, scilicet castitas et sobrietas, quia per delectationem vel delectabilia carnis, maxime inquietatur anima.
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Et ideo primo ponit quod pertinet ad castitatem, dicens unius uxoris virum. Simile Tit. I, 6. In hoc autem discordia videtur esse inter Augustinum et Hieronymum. Hieronymus enim dicit quod hoc intelligitur post Baptismum, quia si ante Baptismum duas habuit uxores, vel unam primo, et aliam postea, non impeditur ab ordinatione, quia per Baptismum omnia delentur. Augustinus et Ambrosius contrarium dicunt, quia sive ante, sive post, si duas habuit, non ordinatur. Et numquid Baptismus omnia delet? Respondeo, sic quo ad peccata, non autem quo ad irregularitatem, quae interdum etiam sine peccato incurritur ex sola ecclesiastica institutione; sed matrimonium non est peccatum etiam in Paganis. Sed quae est causa huius institutionis? Numquid non magis impeditur qui multas concubinas habet? Respondeo. Dicendum quod hoc fit non propter incontinentiam tantum, sed propter repraesentationem sacramenti, quia sponsus Ecclesiae est Christus, et una est Ecclesia. Cant. V: una est columba mea. Secundo agit de sobrietate, dicens sobrium. Tit. II, 12: sobrie et pie et iuste vivamus in hoc saeculo, et cetera. Hic enim docet episcopum qui dicitur superintendens, ut vigilet. Lc. I, 8: pastores autem erant, et cetera. Et ebrietas obstat vigiliis. I Petr. ult.: sobrii estote, et cetera. Tertio ordinat rationem, dicens prudentem, quia haec est regitiva omnium virtutum, et episcopus eligitur ut alios regat. Matth. X, 16: estote prudentes. Matth. c. XXIV, 45: quis, putas, est fidelis servus et prudens, et cetera. Consequenter ponit virtutes, quae ordinant actiones exteriores. Primo quantum ad se, secundo quantum ad alios. Quantum ad se dicit ornatum, pudicum. Ornatus est quando bene componitur in actibus et dictis. Ornatus enim importat pulchritudinem quae consistit in proportione. Unde tunc est ornatus, quando agit et loquitur ut decet. Eccli. XLIV, 6: homines divites in virtute, pulchritudinis studium habentes. Hoc requiritur in episcopo, quia per exteriora iudicamus de interioribus. Eccli. XIX, v. 27: amictus corporis, et risus dentium, et ingressus hominis, enuntiant de illo. Quia praelatus ponitur in aspectu hominum, oportet quod sit ornatus. Unde dicitur de Ambrosio, quod quosdam ordinare nolebat, quia dissolute incedebant. Item quandoque contingit quod occurrunt alicui aliqua turpia in aliis vel agentibus vel dicentibus, et ad haec debet habere pudicitiam, ut verecundetur si videat vel audiat. Augustinus: impudicus oculus impudici cordis est nuntius. Eccli. c. VII, 21: gratia enim verecundiae illius super aurum. Deinde cum dicit hospitalem, etc., agit de episcopo in comparatione ad alios. Imponitur autem episcopo ut pascat oves. Io. ult. et I Petr. ult. Et duplex est eleemosyna, scilicet corporalis et spiritualis. Ergo debet in utraque pascere. Quantum ad primum dicit hospitalem, scilicet peregrinorum et hospitum. Rom. c. XII, 3: hospitalitatem sectantes. Hebr. ult.: hospitalitatem nolite oblivisci, et cetera. Iob XXXI, 32: ostium meum viatori patuit, et cetera. Quantum ad secundum dicit doctorem. Eph. IV, 11: alios pastores et doctores, et cetera. Et hoc est officium proprium praelati. Ier. c. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina, et cetera. Consequenter cum dicit non vinolentum, etc., removet vitia opposita. Tria autem removet: unum quod pertinet ad concupiscentiam carnis, aliud ad iram, aliud ad cupiditatem. Quantum ad primum dicit non vinolentum. Minus dicit, et plus significat. Eph. V, 18: nolite inebriari vino, in quo est luxuria. Quasi dicat: non gulosum, non luxuriosum. Quantum ad iram duo ponit; primo quantum ad actum dicit non percussorem. Decenter prohibet hoc post vina, quia ebrii de facili percutiunt. Sed modestum, id est, patientem. Phil. IV, 5: modestia vestra nota sit omnibus hominibus. Ps. XCI, 15: bene patientes erunt ut annuntient. Christus passus non percutiebat. Secundo quantum ad verba, cum dicit non litigiosum. II Tim. II, v. 24: servum Dei non oportet litigare. I Cor. XI, 16: si quis autem videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesia Dei. Et hoc quia episcopi sunt successores apostolorum, quos Christus instruxit ut pacem annuntiarent. Item in passione sua Christus dixit: pacem meam do vobis, pacem relinquo vobis. Quantum ad res temporales dicit non cupidum, quia ponitur iudex et ordinator Ecclesiae, qui, si sit cupidus, de facili declinat a iustitia. Ex. XXIII, 8: ne accipias munera, quae excaecant etiam prudentes et subvertunt verba iustorum. Sed heu. Ier. VI, 13: a maiore usque ad minorem omnes avaritiae student.
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Supra ostendit apostolus qualis debet esse episcopus secundum se, hic ostendit qualis debet esse in comparatione ad multitudinem. Et primo quo ad multitudinem domesticae familiae; secundo quo ad multitudinem Ecclesiae, ibi non neophytum; tertio quo ad multitudinem infidelium, ibi oportet autem. Item primo ostendit qualis debet esse in comparatione ad familiam domesticam; secundo rationem huius assignat, ibi si quis autem. Item primo ostendit quod ab episcopo requiritur gubernatio debita familiae; secundo bona instructio filiorum, ibi filios habentem. Dicit ergo: oportet episcopum bene praeesse domui, id est, familiae suae, ut eam bene gubernet. Bona autem gubernatio non solum est acquisitio divitiarum, quia hae non sunt finis oeconomiae, sed instrumenta; sed finis eius est recta vita. Eccli. c. XLIV, 6: pacificantes in domibus suis. Specialiter autem in domestica familia praecipui sunt filii. Et ideo dicit de eis specialiter filios habentem subditos, id est, quod suis filiis dominetur non emollitus ex teneritudine amoris, quam quandoque extendit ad filios. Inter alia autem, quae requiruntur in filiis episcoporum, quos habuerunt antequam essent episcopi, requiritur quod sint casti. Ideo subditur cum omni castitate, quia mala eorum vita esset testimonium contra parentem et praelatum. Eccli. X, 2: secundum iudicem populi, sic et ministri eius, et qualis rector civitatis, tales et habitantes in ea. Sap. IV, 6: ex iniquis enim omnes filii qui nascuntur testes sunt nequitiae adversus parentes in interrogatione sua. Secunda ratio est, quia ad domum episcopi concurrit populus, ideo oportet eos esse castos. Contra illud I Reg. II, v. 22, ubi filii Heli non casti corrumpebant mulieres venientes ad templum. Unde et Heli a domino est punitus. Deinde cum dicit si quis autem, dicti sui rationem assignat. Posset enim dici: quid ad episcopum quod bene regat familiam, cui imminet cura communis?
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Et ideo dicit si quis autem domui suae, etc., propriae familiae. Lc. XVI, 10: qui fidelis est in minimo, et in maiore fidelis est. Contingit tamen frequenter quod aliqui non sunt bene regitivi in parvis domesticis, qui tamen bene regunt in maioribus. Sed quod dicit nescit, haec nescientia refertur ad negligentiam. Nam qui parva negligit, de facili magna negligit, licet qui non curat de parvis, aliquando bene se habeat in maioribus. Consequenter ostendit qualiter se habeat ad multitudinem Ecclesiae, in qua non debet esse novitius in fide, sed antiquus. Unde dicit non neophytum, id est, novam fidem habentem. Act. I, 21: oportet eligere unum ex his qui nobiscum, et cetera. Item Num. XI, 16: congrega mihi septuaginta viros de senioribus, quos tu nosti quod senes sint populi ac magistri et duces, et cetera. Sed, sicut dicitur Sap. c. IV, 8, senectus venerabilis est, non diuturna, neque numero annorum computata. Contingit enim quandoque quod in aliquibus novis superabundet gratia, et habent simul cum aetate iuvenili morum senectutem, qui dispensative promoventur, sicut Ambrosius divina inspiratione. Unde hoc quod dicit hic, ad eos pertinet qui non solum aetate neophyti, sed et qui neophyti sunt perfectione.
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Et huius est ratio ne in superbiam, et cetera. Quando enim aliquis de novo veniens ad fidem et ad conditionem aliquam promovetur, reputat se aliis meliorem et valde necessarium, quasi nisi ipse esset, non haberent unde provideretur Ecclesiae. Et dicit Diaboli, quia ipse condemnatus fuit propter peccatum superbiae.
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Deinde cum dicit oportet autem illum, etc., ostendit qualiter se habeat ad multitudinem infidelium, et ponit documenta. Primo ut sit bonae famae. Col. IV, 5: in sapientia ambulate ad eos qui foris sunt. I Petr. II, 12: conversationem vestram inter gentes habentes bonam. Et hoc necessarium est praelato, quia conversatio totius congregationis iudicatur ex praelato. Sed contra, II Cor. VI, 8: per infamiam et bonam famam. Respondeo. Infamia insurgit quandoque ex culpa eius qui infamatur, et hanc prohibet hic; quandoque ex malitia detrahentium et in hac oportet habere patientiam, et de hac loquitur apostolus ibi. Sed hic loquitur de assumendo in episcopum, qui et si sit bonus, et infamatur falso, debet patienter ferre. Secundo assignat rationem; unde subdit ut non in opprobrium, et cetera. Ubi tangit duplex periculum, scilicet ne fiat opprobriosus, et per hoc eius auctoritas minuatur, et per consequens auferatur audacia corrigendi. Matth. VII, 5: eiice primum trabem, et cetera. Secundo ne incidat in laqueum Diaboli, quandoque scilicet impatienter sustinendo, per quod infamis concitetur ad odia, et desperet, et huiusmodi. Et quod praelatus sit odiosus laicis, contingit, si negligit cultum divinae laudis. Mal. II, 8 s.: irritum fecistis pactum levi, dicit dominus exercituum, propter quod dedi vos contemptibiles et humiles omnibus populis. Deinde cum dicit diaconos, etc., ostendit pertinentia ad diaconos, quod in Graeco idem est quod ministri. In primitiva enim Ecclesia solum erant tres ordines, ut dicit Dionysius, scilicet episcoporum, presbyterorum et ministrorum; et non dividebantur per diversos gradus, sed omnia erant in uno ordine propter paucitatem ministrorum et propter novitatem Ecclesiae. Primo ergo ostendit quales debent esse secundum se; secundo quantum ad alios, ibi mulieres. Item, primo ostendit quales debent esse; secundo quomodo examinandi sunt, ibi et hi. Item, primo ostendit quales debent esse quantum ad eorum proprium corpus; secundo quantum ad res exteriores, ibi non turpe; tertio quantum ad alia, ibi habentes, et cetera. Item quantum ad corpus, primo ostendit quo ad totius corporis qualitates; secundo quantum ad oris refrenationem. Dicit ergo: dico quod episcopi debent esse pudici, similiter oportet diaconos esse, quia contrarium pudicitiae facit ineptum ad spiritualia, quia denegat animum a spiritualibus, quem necesse est tales habere elevatum. Is. LII, 11: mundamini, qui fertis vasa domini. Lc. XII, 35: sint lumbi vestri praecincti. Deinde ostendit quales debent esse in ore. Os servit locutioni et gustui. Quantum ad primum dicit non bilingues. Eccli. XXVIII, v. 16: lingua tertia multos commovit, et dispersit illos a gente in gentem. Bilinguis est habens duas linguas. Non erunt tales diaconi ministri pacis. Quantum ad secundum dicit non multo. Prov. XXIII, 29 s.: cui vae? Cuius patri vae? Cui rixae? Cui foveae? Cui sine causa vulnera? Cui suffossio oculorum? Nonne his qui commorantur in vino et student calicibus epotandis? Is. V, 22: vae qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem.
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Deinde cum dicit non turpe lucrum sectantes, ostendit quomodo se habeant ad res exteriores. Non solum enim divertuntur a iustitia quandoque propter cupiditatem lucri, sed etiam a veritate, dicentes quae non oportet. Et ideo prohibetur eis temporale lucrum, in quo intelligitur omne lucrum inhonestum. Sed quantum ad affectionem dicit habentes, etc., et instruit eos, primo, quantum ad fidem, secundo quantum ad conscientiae puritatem.
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Unde dicit mysterium fidei, non fidem, id est, non tantum fidem simplicem, sed intelligentiam eius quod in fide occultum est. Mysterium enim idem est quod occultum, quia ministri debent scire non tantum ea de fide quae et populus intelligit, sed et mysteria, quia debent alios instruere. I Petr. III, v. 15: parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est fide et spe, et cetera. Item conscientiam puram, quia impura facit in fide errare. Supra I, 5: finis autem praecepti est charitas de corde puro, et conscientia bona, et fide non ficta.
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Deinde cum dicit et hi probentur primum, et sic, etc., ostendit quomodo examinentur. Posset enim dicere aliquis: puto omnes bonos. Hoc enim debet esse in tua reputatione, sed quantum ad eorum promotionem omnes sunt examinandi. Unde etiam ipsi examinantur; unde dicit et hi, et cetera. Nullum crimen, id est, peccatum mortale; non autem intendit de peccato veniali, quia, ut dicitur I Io. I, 8, si dixerimus quia peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Nec dicit, qui habuerunt, sed habentes, id est, qui sunt notabiles et habent infamiae crimen. Alioquin hoc esset derogare clavibus Ecclesiae. Deinde cum dicit mulieres, etc., ostendit qualiter se habeant ad alios. Et primo ponit suam instructionem; secundo rationem, ibi qui enim bene. Circa primum duo facit, quia primo ostendit qualiter se habeant ad uxores, quas habebant in primitiva Ecclesia, et loquitur pro statu illo. Secundo quomodo ad filios, ibi qui filiis. Iterum prima in duas, quia primo ostendit quales debent esse eorum uxores; secundo qualiter ipsi habeant se ad illas, ibi diaconi. In uxoribus eorum requirit quatuor, scilicet pudicitiam, modestiam, sobrietatem et fidelitatem. Dicit ergo: similiter sicut dixi de diaconibus dico de mulieribus, quia oportet eas esse pudicas. Eccli. XXVI, 19: gratia super gratiam mulier sancta et pudorata. Item modestas in lingua, non detrahentes. Eccli. X, v. 11: quomodo si serpens mordeat in silentio, nihil eo minus habet qui detrahit. Item sobrias, quae est maximum ornamentum mulierum. Supra II, 9: similiter et mulieres in habitu ornato cum verecundia et sobrietate. Item fideles, vel Deo quantum ad veram fidem, vel viris suis. Sed quae culpa est diaconi, si eius uxor est mala? Respondeo. Aliquis a ministerio repellitur non solum propter culpam, sed etiam propter aliquod impedimentum ministerii. Et ideo si praeter culpam eorum possent mulieres esse malae, tamen praestant impedimentum dupliciter: primo quia cum malae sunt, indigent maiori cura, et per hoc earum viri minus vacarent ecclesiasticis ministeriis; secundo quia viri depravantur ex uxoribus. Item esset in periculum, quia ministrorum Ecclesiae multi frequentant domos. Dixerunt autem Cathaphrigae, quod ex quo inter diaconos agitur de mulieribus, mulieres possunt ordinari ad sacros ordines. Sed sciendum est quod in iure aliquae mulieres aliquando vocantur diaconissae, non quia habeant huiusmodi ordinem, sed propter aliquod ministerium Ecclesiae, sicut in Graeco dicitur diaconus quilibet minister.
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Supra ostendit apostolus, quales debent esse diaconi et eorum uxores, hic ostendit quomodo diaconi se habeant ad uxores et ad filios et familiam. Et primo ponit documentum, secundo eius rationem, ibi qui enim bene. Dicit ergo: dixi quod mulieres diaconorum sint pudicae. Etsi in uxoribus est pudicitia habenda propter eos, amplius in ipsis est necessaria, ut sint omnino a contactu mulierum immunes. Sed quia secundum hoc pauci essent ministri, concedit quod saltem sint unius uxoris viri, quia habuisse plures, est signum incontinentiae et contra significationem sacramenti. Et inde est quod dominus instituit matrimonium unius ad unum. Unde et prima uxor benedicitur, non secunda. Deinde monet qualiter se habeant ad filios, dicens qui filiis suis bene praesint, scilicet bene erudiendo in disciplina bona et vita. Eccli. VII, 25: filii tibi sunt? Erudi illos, et cetera. Consequenter hortatur eos bene praeesse toti domui, id est, familiae, scilicet cum mansuetudine. Eccli. IV, 35: noli esse sicut leo in domo tua, et cetera.
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Et huius ponit rationem, dicens qui enim bene ministraverint, etc.; quasi diceret: quod requiris ab episcopis rationabile est; quia ipsi sunt praelati. Sed quare a diacono qui est minister? Respondet dicens qui enim, et cetera. Et primo ostendit quod bonus usus huius ministerii est via ad maiorem dignitatem; secundo etiam quod est via ad vitam aeternam. Quantum ad primum dicit qui enim bene ministraverint, exercendo officium diaconi quod enim est in Graeco diaconus, in Latino dicitur minister, gradum bonum sibi acquirent, id est, promoveri merentur ad gradum altiorem. Matth. XXV, 21: quia in pauca fuisti fidelis, supra multa te constituam, et cetera. Et dicit bonum, quia supra eodem: qui episcopatum desiderat, bonum opus desiderat. Nec tamen in hoc est eorum finis, sed cum hoc remunerationem habent a Deo. Io. XII, 26: volo ut ubi ego sum, illic sit et minister meus. Et ideo dicit multam fiduciam, scilicet auxilii gratiae in praesenti, et gloriae in futuro; et hoc in fide, etc., id est, per fidem Christi. II Cor. III, 4: fiduciam talem habemus, et cetera. Is. XII, 2: fiducialiter agam, et non timebo.
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Deinde cum dicit haec tibi scribo, ponit rationem omnium praedictarum monitionum. Et primo excludit causam opinatam; secundo astruit veram, ibi si autem; tertio assignat rationem, ibi quae est Ecclesia. Circa primum sciendum est, quod posset Timotheus credere quod ex quo scripsit, de caetero eum non visurus esset, alias superfluum videretur eum litteris monere. Et ideo dicit haec tibi scribo, fili. Et nominat eum filium, quia sibi charissimus erat. I Cor. IV, 17: ideo misi ad vos Timotheum, qui est filius meus charissimus. Et dicit sperans, quasi non certus. II Io. I, 12: plura habens vobis scribere, nolui per chartam et atramentum; spero enim me futurum apud vos, et os ad os loqui. Scribo igitur, licet spem habeam, quia spes in longum protrahi potest. Prov. XVI, 1: hominis est praeparare animum, et domini linguam gubernare. Et ideo dicit si autem tardavero, et cetera. I Thess. II, 18: sed Satanas impedivit nos.
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Ego igitur scribo, si tardavero, ut scias, quomodo oporteat te in domo Dei conversari. Ps. LXVII, 6: habitare facit unius moris in domo, et cetera. Deinde cum dicit quae est Ecclesia, assignat rationem quare sit sic conversandum in ea. Et assignat rationem huius causae, quae est duplex: primo commendando ipsam Ecclesiam; secundo unitatem Ecclesiae, ibi et manifeste. Circa primum duo facit, quia primo commendat Ecclesiam ex parte eius, cuius est Ecclesia; secundo ex veritate ipsius Ecclesiae, ibi columna. Ex parte eius cuius est Ecclesia, quia est Dei vivi. Ecclesia dicitur quasi adunatio, quia in Ecclesia est adunatio fidelium. Rom. VIII, 30: quos vocavit, et cetera. Et adunantur in Deum. Io. XVII, 21: ut et ipsi in nobis sint unum, et cetera. Et ideo dicit quae est Dei. Et addit vivi, ad distinctionem aliorum deorum, ad quos congregantur gentes. Nam hi sunt mortui, sed Deus Ecclesiae est vivus. Io. V, 26: sicut pater habet vitam in semetipso, et cetera. Est ergo sic in ea conversandum, ut spiritualiter vivamus. Ps. XCII, 7: domum tuam, domine, decet sanctitudo, et cetera. Secunda ratio est ex veritate Ecclesiae. Naturale est enim homini ut desideret cognitionem veritatis, cum sit perfectio intellectus. Unde Augustinus dicit, quod beatitudo est finis hominis, quae nihil aliud est quam gaudium de veritate. Hoc innotuit philosophis per creaturas Rom. I, 19. Sed in hoc vacillabant, quia non habebant certitudinem veritatis, tum quia erant corrupti erroribus, tum quia vix invenitur apud eos, quod in veritate concordent. Sed in Ecclesia est firma cognitio et veritas. Unde dicit columna. Eccli. XXIV, 7: thronus meus in columna nubis, et cetera. Eccli. XXVI, 23: columnae aureae, et cetera. Et dicitur aurea, quia in se sancta. Et firmamentum, scilicet quantum ad alios, quia non possunt firmari in veritate, nisi per Ecclesiae sacramenta. Lc. XXII, 32: tu aliquando conversus confirma, et cetera. Ps. LXXIV, 3: ego confirmavi columnas eius. Quia igitur Ecclesia congregat in Deo et dat cognitionem veritatis, debemus esse in ea. Deinde cum dicit et manifeste, commendat veritatem Ecclesiae. Et primo Christum, ad cuius manifestationem apparuit; secundo de eius exaltatione agit, ibi assumptum. Commendat autem Christum dupliciter. Primo quantum ad naturam divinam; secundo quantum ad humanam, ibi quod manifestum est. Dicit ergo et manifeste, et cetera. Quia sacramentum idem est quod sacrum secretum. Nihil autem tam secretum, quam id quod in corde gerimus. Multo ergo magis quod in corde Dei, et secretum est et sacrum. I Cor. II, 11: quae sunt Dei nemo novit nisi spiritus Dei, et cetera. Is. XXIV, 16: secretum meum mihi. Is. XLV, 15: tu es Deus absconditus. Et hoc est verbum Dei in corde patris. Ps. XLIV, 2: eructavit cor meum verbum bonum. Hoc siquidem secretum est sacramentum pietatis; secretum autem hominis aliquando est vanum. Ps. XCIII, 11: dominus scit cogitationes hominum, quoniam vanae sunt. Inquantum ergo est restaurativum mundi, est pietatis. Item magnum, quia est verus Deus, cuius magnitudinis non est finis. Hoc ergo secretum quod latet in corde patris factum est homo. Et ideo describit ipsum, secundo, quantum ad naturam humanam. Et primo quantum ad carnem, secundo quantum ad animam.
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Quantum ad primum dicit quod manifestatum est in carne. Sicut verbum quod latet in corde manifestatur verbo sensibili, ita verbum Dei in corde Dei latebat, sed in carne est manifestatum. Io. I, 14: verbum caro factum est, et cetera. Quantum ad animam dicit iustificatum est in spiritu. Hoc dupliciter exponitur. Primo, ne credatur quod caro prius sit concepta, dicit quod non, quia in spiritu, id est, per spiritum sanctum conceptus est. Matth. I, v. 20: quod enim ex ea natum est, de spiritu sancto est. Et Lc. I, 35: quod enim ex te nascetur vocabitur filius Dei; et hoc quia spiritus sanctus superveniet in te, et cetera. Vel in spiritu sancto humano, de quo Io. XIX, v. 30: emisit spiritum. Et sic est manifestatum in carne, quod tamen est cum spiritu. Et dico spiritu iustificato, scilicet quia iustus est, absque omni macula. Deinde cum dicit apparuit, ostendit eius manifestationem, et primo factam Angelis, secundo hominibus, ibi praedicatum. Dicit ergo sacramentum illud quod apparuit Angelis, et excedit etiam cognitionem Angelorum. Illud autem dicitur apparere quod in potestate sua habet videri et non videri, et non subest potestati videntis. Unde non dicitur: lapis apparet mihi, sed video lapidem. Si ergo Angelus in sua natura vel potestate haberet quod videret verbum, non diceretur verbum apparere sibi, sed quod ipse videret cum vellet. Et ideo dicit apostolus quod apparuit Angelis, quia non in sua natura viderunt ipsum. Et verum est quod a principio apparuit Angelis, quando ex conversione ad se aedificavit ipsos; sed quando est incarnatum, multa mysteria innotuerunt Angelis, quae non cognoverant antea. Et ideo dicit Beda, quod in nativitate apparuit Angelis claritas, quae non antea in veritate visa est hominibus. Et hoc dupliciter: primo quantum ad ministerium apostolorum; secundo quantum ad cognitionem populorum quibus manifestatur. Olim siquidem solis Iudaeis manifestabatur, sed nunc in gentibus. Et ideo dicit praedicatum est gentibus. Matth. ult.: euntes ergo docete omnes gentes, et cetera. Ps. XCV, 3: annuntiate inter gentes gloriam eius. Et hoc efficaciter, quia creditum est in mundo. Et hoc dominus orabat Io. XVII, 18. Et hoc maxime mirum est quod per simplices pauperes et impotentes, totus mundus est conversus. I Cor. I, 26: non multi sapientes, etc.; et hoc ut non glorietur omnis caro, et cetera. Secundo manifestat quod sola veritas Dei hoc facit, quia assumptum est in gloria, Christus scilicet, quia manifestatus assumptus est in caelis. Matth. ult.: dominus quidem Iesus postquam locutus est eis, assumptus est in caelum. Phil. c. II, 11: et omnis lingua confiteatur, quia dominus noster Iesus Christus in gloria est Dei patris.
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Si quis episcopatum desiderat, bonum opus desiderat. Pro desiderat in Graeco non est unum idemque vocabulum, sed priori loco opsysxai, appetit, unde ops£tc admonens Timotheum, ut conversetur. appetentia, praesertim cibi vehementior, vocabulum etiam Latinis auctoribus usurpatum. Posterius verbum est S7U$uu.sT cupit, desiderat. Utitur autem in priori loco vehementioris significationis vocabulo, quod eadem res nomine episcopatus desideretur ardentius quam nomine operis et ofiicii. Apparet autem, fuisse quosdam eo tempore, qui episcopatum cupide appeterent; eos Apostolus hoc loco nec laudans nec reprehendens ante omnia docet, qualem oporteat episcopum esse, non solum ut Timotheus in iis constituendis bonum faciat delectum, verum etiam ne quis indignus se ingerat. Quanquam et dici potest, Apostolum loqui ad hunc modum, quod spiritu prophetico praeviderefc, multos in Ecclesia futuros, qui magno studio et ambitione ad episcopatus contenderent. Quare hujusmodi inordinatam et immodicam appetentiam reprimere studet declaratione operis, cujus debitor est, quisquis est episcopus, et earum proprietatum, quae in episcopo requiruntur, quaoqne tales sunt, ut merito hominem infirmitatis suae conscium deterreant ab episcopatus onere suscipiendo, quod ex sententia Patrum concilii Tridentini etiam angelicis humeris est forraidabiie. Notandum autem est, episcopatum esse munus, potestatem, dignitatem seu praefecturam episcopalem, sicut Apostolatus est munus ac potestas Apostolica; ut docuimus in cap. 1. ad Rom., ubi dicitur: Gratiam et apostolatum. Et tamen, quia is, qui episcopatum habet, est debitor operis, ad quod ea potestas destinatur, idcirco qui episcopatum appetit, is, tanquam effectum in sua causa, opus episcopale appetit: ut merito dicat Apostolus, eum qui episcopatum desiderat, bonum opus desiderare. Et in lmnc sensum loquitur B. August. lib. 19. de civit. cap. 19., ubi ait, quod Apostolus voluit exponere, quid sit episcopatus: quia nomen est operis, non honoris: significat enim eTuaxoTtT) superintendentiam, non eminentiam otiosam. Si quaeritur, an liceat episcopatum appetere, quod hic Apostolus non determinat: de dignitate quidem et honore episcopali absoluta est ibidem Augustini responsio: Locus superior, inquit, sine quo regi pcpulus non potest, etsi ita teneatur atque administretur, ut decet, tamen indecenter appetitur. Quod si de opere sermo sit, nec illud simpliciter appetendum est, sed urgente Ecclesiae necessitate si imponitur, suscipiendum. Unde consequenter eodem loco Augustinus: Otium sanctum quaerit charitas veritatis; negotium justum suscipit necessitas charitatis. Quam sarcinam si nullus imponit, percipiendae atque intuendae vacandum est veritati: si autem imponitur, suscipienda est propter charitatis necessitatem. Sic ille. De qua re vide B. Thomam plenius disputantem tum hoc loco tum in 2. sec. q. 185. art. 1.
Bonum opus alii honestum, alii praeclarum interpretantur: omnia enim haec Graeco nomine xaXov significantur, eademque omnia verissime competunt in hoc opus, de quo agitur. Nam publicam et aeternam salutem multitudinis procurare, opus est excellenter bonum et honestum, ac proinde praeclarum et eximium.
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2. Oportet ergo episcopum irreprehensibilem esse. Ergo non illative, sed expletive sumitur, ut alibi saepe. Primo loco vult episcopum irreprehensibilem esse, quod in Epistola ad Titum dicit, sine crimine; quod non ita intelligendum, ut peccato prorsus careat, quo modo Pelagius in commentario videtur intellexisse. Certe Pelagii et sequacium ejus dogma fuit, posse hominem vivere sine peccatis; ad quod probandum etiam hoc Apostoli loco utebantur; ut patet ex Hieronymi dial. contra Pelag. lib. 1. cap. 8. Sed sensus est, episcopum oportere talem esse, quem nemo jure possit reprehendere, de quo non sit justa tjuerela, qui sit bonae et integrae famae. Vix enim est, ut cum fructu in hujusmodi officio versetur, qui propter crimen aliquod male audiat. Liquet ex hac interpretatione, Petrum Apostolum non fuisse episcopatu indignum, quod vel Dominum suum ter negasset, vel a Paulo juste fuerit aliquando reprehensus Gal. 2., quod enim poenitentia deletum erat, etiam ante acceptum in die Pentecostes Spiritum sanctum, non debuit ei postea pro crimine objici. Paulina autem reprehensio non erat de crimine, sed de facti imprudentia, quae tantum eratveniale peccatum. Confer quae dicuntur infra ad finem vers. 10.
Unius uxoris virum. Variae sunt hujus loci expositiones; partim Catholicorum, partim haereticorum. Imprimis autem ineptus est et sol:s, nec omnibus, haereticis probatus commentarius, Apostolicum esse praeceptum, ut omnis episcopus uxorem habeat, sed unam dumtaxat: idemque de presbyteris et diaconis esse judicium; quoniam et de diaconis infra statuitur, ut sint unius uxoris viri. In hac sententia fuisse videntur episcopi quidam Vigilantii consortes, de quibus Hieronymus adversus Vigilantium disserens: Non ordinant, inquit, diaconos, nisi prius uxores duxerint; nulli caelibi credentes pudicitiam, imo ostendentes quam sancte vivant, qui male de omnibus suspicantur. Facile autem hic sensus refellitur ipsis sanctorum exemplis. Nam nec Paulus ipse, nec Timotheus, uxorem habuit; Apostoli vero, qui uxores habuerunt, eas propter Christum et Evangelium dimiserunt; ut nihil jam dicamus de tot sanctissimis episcopis primitivae ac veteris Ecclesiae, quorum nullus uxorem duxit; si quis autem ante episcopatum duxisset, eam, deinceps continenter victuram, a se removebat. Neque vero praeceptum hujusmodi de ducenda aut habenda uxore consisteret cum eo, quod idem Apostolus 1 Cor. 7. dicit: Volo omnes homines esse sicut meipsum, id est abstinentes et liberos a conjugio. Sane etiam nostri temporis sectarii, perspecta rei absurditate, non multum tribuunt illi commentario Vigilantiano; sed alium ejus loco obtrudunt. Dicunt enim, Apostolum praecipere, ut episcopus non habeat simul plures uxores; quemadmodum tunc quidam ex Ju daeis, antiquos patres imitati, quidam etiam ex gentibus nuper conversi adhuc habebant; hoc enim episcopo non per mitti, ne suspectus sit de impudicitia: sed praecipi, ut si continere nolit, una uxore sit contentus. Meminit hujus expositionis Hieronymus in comm. epist. ad Titum; sed aiienc tantum nomine. Rursus meminit in epist. ad Oceanum de unius uxoris viro; sed et ibi satis ostendit, eam sibi non placere, cum eam allaturus praefatur malo modo malum quaerendum esse cuneum. Chrysostomus quoque et ejus sequaces eandem expositionem adfeiunt hoc loco; sed, quod minus eam probarint, argumento est, quod scribentes postea in epist. ad Titum, ubi hoc praeceptum repetitur, nullam memoratae expositionis faciunt mentionem. Senserunt enim, quam parum aut nihil habeat probabilitatis: sive piopter Judaeos dicatur Apostolus Loc praeceptum posuisse, sive propter gentiles. Nam apud Judaeos quidem jam propemodum desierat polygamia; sive ob consuetudiuera cum Romanis, quibus subjecti erant, sive ipsa naturae lege ac primaeva matrimonii institutione eos admonente: ad quam etiam Christus, sua ipsius lege, matrimunium reduxerat, Mattii. 19. citans ipsa primae institutionis verba: Propter hoc relinquethomo etc. Ex quo liquet, nulli Christiano licitum aliquando fuisse plures simul habere uxores. Nulla igitur ratio erat, cur id peculiari praecepto episcopis prohiberetur. Quod veio ad gentiles attinet, docte respondet B. Thomas in comm. epist. ad Tit. 1., nihil opus fuisse, ut propter eos de episcopo statueretur, ne plures haberet uxores; quandoquidem secundum leges Romanas, quibus regebantur etiam Asiani, quorum causa haec scribuntur, non licebat cuiquam, plures simul uxores habere. Quod etsi licuisset, per legem tamen Christi non licebat Christianis; ut dictum est. Addit idem doctor certissimam refutationem dictae expositionis ex ipso Apostolo; qui cap. 5. hujus epist. similiter de vidua eligenda dicit, quae fuerit unius viri uxor; quod profecto nulla ratione sic exponi potest, quae non habuerit simul plures maritos: id enim nusquam gentium ulla lege vel consuetudine factum aut permissum unquam fuisse. Has omnes rationes si considerasset Cajetanus, non fuisset eam, quam refellimus, interpretationem amplexus, tam hoc loco, quam in comment. epist. ad Titum. Quod enim posterius hoc argumentum solvere conatur, dicens, Apostolum de vidua loquentem uti praeterito tempore, quae fuerit unius viri uxor, cum de episcopo Joquatur in praesenti: nihil efficit. Nam de episcopo quidem indefinite loquitur Apostolus, quoad tempus, ut etiam ad praeteritum referri possit; id quod Syrus interpres tam hoc loco, quam in epistolaad Titum, exprimendum putavit, dicens, qui fuerit unius uxoris vir. De vidua autem idcirco loquitur Apostolus in praeterito, quoniam si in praesenti virum haberet, vidua non esset. Quare si Apostoli de episcopo loquentis sensus est: Qui non habeat simul plures uxores: ergo ejusdem de vidua loquentis sensus erit: Quae non habuerit simul plures maritos; quod omnino frustra et inaniter dici jam ostendimus. Est igitur hujus loci verus commentarius, oportere episcopum esse unius uocoris virum, id est oportere, ut si uxorem habeat aut habuerit, non tamen secundam acceperit, sed unam tantum; sive eam adhuc habeat sive non. Sic enim et paulo post vult, eum filios habzre subditos etc. Id est si filios habeat, ut subditi sint. Unum ergo non opponitur nulli, sed pluribus; estque negatione plurium exponenaum, eo modo quo diximus. Tradunt hunc sensum Chrysostomus, Theophylactus et Oecumenius super epist. ad Titum; Hieronymus in eandem scribens epist. nec non in epist. ad Oceanum; et in universum Latini commentatores, et alii praeterea a nobis citati ad dist. 27. et 37. lib. 4. sent. Denique, propter hanc ApostoKcam legem isto modo intellectam, Ecclesia digamos a sacris ordinibus semper repulit; digamos utique intelligens eos, qui priori conjuge mortua duxissent alteram. Fatendum quidem est, Apostolum permittere, ut in episcopum eligatur, qui uxorem habeat; verum id pro tempore, propter paucitatem eorum, qui et coelibes essent et ad episcopatum idonei; plerique enim aute fidem susceptam conjugium inierant: coelibes autem aut nimium juvenes erant, aut libertatis amore potius, quam studio castitatis conjugium refugerant, in gentilitate adhuc constituti. Posteaquam vero multi ab infantia coeperunt Christiana religione ac moribus institui, et ad ecclesiastica ministeria aptari: non facile quisquam uxoratus ad episcopatum assumebatur; nec id aliter, quam si pari consensu cum uxore continentiam servaret. Nam id ab ipsis Apostolorum temporibus observatum in Ecclesia fuisse, probant antiquissimi canones; inter quos est 2. Concilii Carth. canon secundus, quo cum episcopis, presbyteris et diaconis continentia praeciperetur, qua etiam ab uxoribus abstinerent, subjecit concilium, haec verba: JJt quod Apostoli docuerunt, et ipsa servavit antiquitas, nos quoque custodiamus. Sed ea de re pluribus egimus ad dictam dist. 37. lib. 4. Illud autem omnino certum et evidens, etiam Graecorum testimonio, quemadmodum eodem loco ostendimus: nunquam in Ecclesia Dei permissum fuisse, ut quis episcopus aut presbyter uxorem duceret: licet de usu uxoris antea ductae Graeci posteriores a Latinis opinione simul et praxi dissentiant. Restat quaerendum, qua ratione Apostolus digamum ab episcopatu, et paulo interius etiam a diaconatu repellat. Hujus rei alii moralem, alii mysticam causam reddunt. Nam Hieronymus in exposit. epist. ad Titum, et plenius in epist. ad Oceanum hanc adfert rationem, quia digamia argumentum est incontinentiae: merito autem a sacris ministeriis arcentur, quos incontinentiae suspicio gravat. Eandem Apostolici praecepti rationem urgent Chrysostomus ac caeteri commentatores Graeci. Nec dissentit Epiphanius, qui in haer. 59., quae est Catharorum, dicit hoc constitutum propter excellentem sacerdotum dignitatem et honorem. Spectat eodem, quod alii dicunt, hanc causam esse, ut episcopus possit viduas adhortari ad continentiam. Sunt enim morales hae rationes, ac pene coincidunt. Verum alii rationem assignant ex significatione conjugii; dicunt enim, digamum a sacris ordinibus arceri propter defectum sacramenti, id est sacrae significationis. Cum enim episcopus gerat vicem Christi atque ejus personam peculiari ratione repraesentet tanquam vicarius Ecclesiae sponsus; non erit ad eam repraesentationem idoneus, qui dum esset in matrimonio, eandem Christi personam imperfecte tantum et defective significavit. Christus enim unicam sibi sponsam copulavit per incamationis mysterium; et similiter Ecclesia uni sponso copulata est. Despondi vos, ait Apostolus 2 Cor. 1 1., uni viro virginem castam exhibere Christo. Cujus rei significatio in eo, qui plures sibi copulavit uxores, haud subsistit. Hanc rationem tradit efc explicat August. lib. de bono conjug. cap. 18. et ante eum Ambrosius lib. I. off. cap. 50. et in epist. 82., quae est ad Eccles. Vercell. Eam deinde probarunt Romani pontifices, Innocentius I. epist. 2. et 22. et Leo I. epist. 87. ad episc. Afric. atque alii deinceps, ut videre est in Decretalibus, tit. De digamis non ordinandis. Quamvis igitur probabiliter possit dici, Apustolum ad utramque rationem, scilicet moralem et mysticam respexisse: nam moralem etiam rationem pulcre et graviter urget Ambrosius, utroque loco supra citato; tamen hanc posteriorem apparet esse primariam. Etenim si Apostolici praecepti ratio pure moralis esset, multo magis arcendi erant, qui vel concubinam in gentilitate habuissent, vel fornicati fuissent: quos tamen, si post baptismum caste vixerint, Erclesia recipit etiam ad episcopatum. Dicet aliquis, Paulum etiam in vidua requirere, ut fuerit unius viri uxor; ubi tamen nullum videtur subesse mysterium. Respondeo, nec ibi mysterium deesse; quia viduae Ecclesiae repraesentabant fidelibus honorem vidualis castitatis: ad hoc autem repraesentandum illa non erat idonea, quae post mortem mariti nupserat alteri, etiamsi ante baptismmn id factum fuisset, quemadmodum nec velamen sacrum inter virgines accipere debet, quae corrupta fuerit ante baptismum. Sic ergo nec is, qui secundam uxorem duxit, etiam ante baptismum, debuit in episcopum assumi: secus quam privata opinione sensit Hieronymus, qui priorem tantum rutionem putaverat considerandam.
2. Sobrium, prudentem, ornatum, pudicum. In Graeco et Syriaco textu tria tantum vocabula sunt, nec verisimile est, interpretem nostrum plura dedisse. Nam quod hic additur, pudicum; ex alia versione huc adjectum putamus; quod enim nos habemus prudentem, potest ex Graeco verti pudicum, seu castum; idque adeo mavult Hieronymus. Nam et apud Ambrosianum leguntur haec tria, tobrium, pudicum, compositum; et apud verum Ambrosium lib. 1. offic. cap. 50. sobrium, pudicum, ornatum. Porro MSS. codices Latini variant. Alii Graecis consentanei pudicum quarto loco penitus omittunt; quod et facit Primasius. Alii legunt quidem, sed non eundem ei locum tribuunt; quae res satis arguit adventitium esse. Proinde caetera exponamus.
Sobrium, Graece VYjcpaXtov; quae vox etiam vigilantem significat, quemadmodum alii transtulerunt, Graecorum commentarius secuti. Quanquam et Hieronymus ita legit lib. 1. Dialogi contra Pelag. Utrumque significatum aptissime quadrat. Inprimis enim episcopo necessarium est, ut cibi potusque temperans sit; tum, quod inde consequitur, ut vigiles habeat sensus atque in officium semper intentos. Eadem vox infra repetitur, ubi de mulieribus sermo est; cui certe loco magis convenit sobrietatis significatio quam vigilantiae. Derivatur autem vox Graeca oltzo too vijcpstv, quod est sobrium esse, quo verbo usus est B. Petrus 1. ep. cap. 5., ubi nos habemus, sobrii estote, et vigilate. Nam quoniam illic additur, et vigilate, ypTrjYop^aats non potest verbum praecedens vrfytizi similiter exponi, ne idem secundo repetatur. Non tamen negandum, quin aliquando significet vigilare: sic enim accipitur 2 Tim. 4. Tu vero vigila. Pro quo sobrius esto minus quadrat; ut ibi videbimus. Prudentem alii pudicum verterunt, ut jam diximus; alii sobrium, ut idem noster interpres ad Tit. 1. Alii denique temperantem, ut ea virtus intelligatur, quae praestat, ut rebus moderate utamur, nec dissolvamur in luxum. De qua actum est etiam in capite praeced. Atque haec omnia significat Graeca dictio ooxppova, ac nihil horum est, quod non in episcopo cum primis desideretur. Eundem vult esse ornatum, Graece xoajiiov, id est in vultu, incessu, sermone ac toto corporis habitu bene decenterque compositum. De significatione vocabuli Graeci nonnihil dictum est in capite superiori.
Hospitalem, ea nimirum hospitalitate, quam Scriptura passim commendat, quam- 43 • que etiam sancti Patres veteris testamenti leguntur exercuisse. Haec autem non in eo sita est, quod quis laute mensam instruat, eamque semper expositam habeat divitibus ac nobilibus, aut improbis mensarum asseclis; sed quod Christianos ac Dei servos de via adventantes ac refocillatione egentes, eos praesertim, qui spiritualia seminant, hospitio suscipiat, foveatque: quod laudatissimum est opus liberalitatis ac misericordiae. Graeca vox cptX6£svov sonat, peregrinorum amantem. De talibus, quales dixi, viatoribus suscipiendis est illud B. August. serm. 1. de vita comm. cleric. Perveni ad episcopatum; vidi necesse habere episcopum exhibere humaDitatem assiduam quibusque venientibus sive transeuntibus. Quod si non fecisset episcopus, inhumanus diceretur. EtS. Hier. Comm.adIit. 1. Episcopus nisi omnes receperit, inhumanus est.
Doctorem. Graece <5t<5axxtx6v; quod non significat docilem, ut habebat antiqua quaedam versio reprehensa ab Hieronymo lib. 1. dial. contra Pelag. cap. 6., sed, ut ita dicam, doctivum. Erasmus, Ambrosianum textum imitatus vertit, aptum ad docendum; Hieronymus in loco jam citato interpretatur eum, qui docere possit: quod ita intellige, ut etiam promptus sit et paratus ad docendum. Td totum autem, sine dubio, plus est quam doctum esse: sunt enim plerique docti, sed quibus aut voluntas, aut facultas et gratia desit communicandi suam doctrinam aliis; ut qui conceptiones animi non noverunt commode ad instructionem et aedificationem aliorum exprimere. Proprietas haec episcopo vel maxime necessaria est; sed quam in eo cum caeteris virtutibus difficulter inveniri scribit eodem loco Hieronymus. Disputant quidam, uter ad episcopatum sit aptior, theologus, an canonista. Equidem non arbitror, Apostolum in hac parte qua doctorem vult esse euiscopum, respicere ad peritiam canonum ecclesiasticorum, qui tunc vix ulli erant; sed in episcopo requirere scientiam, quam n<<s Theologiam vocamus, qua nimirum ea, quae de Deo rebusque divinis sunt divinitue revelata, cognoscuntur et aliquatenus intelliguntur, ut et aliis tradi et adversus humrnas rationes congruenter defendi possint, per sermonem scientiae atque sapientiae. Hanc enim Theologiam a Christo acceptam futuris episcopis tradiderunt Apostoli; hanc et Paulus suum docuit Timotheum; et Timotheus deinceps eos, qui possent ct alios docere, ut cum monuit ipse Apostolus, posterioris epist. cap. 2.
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3. Non vinolentum. Chrysostomus et sequaces ejus hoc non de temulentia interpretantur, sed de vitio conjuncto. Putant enim praecipi, ne episcopus ferox sit aut conviciator, ad exemplum eorum, qui vino pleni debacchantur in alios. Unde et Hentenius in epist. ad Titum vertit: non debacchantem. Verum proprie accipiendam esse hanc partem, quomodo Latini Syro astipulante accipiunt, ex eo satis colligitur, quod paulo post de diaconis agens Apostolus, hoc idem explicatius dicit, non multo vino deditos. Quo argumento etiam Theodoretus utitur. Recte igitur Ambrosianus textus habet, non obnoxium vino, id est non deditum potationi. Valde enim hoc vittam dedecet pastorem animarum; non fere aliud est, quod magis auctoritatem ejus destruit. Proinde non debuit illud intactum relinquere Apostolus; praesertim quod Asiani, quibus haec Epistola mittitur, a luxu et vinolentia male audirent.
Non percussorem. Ambrosianus, non verberatorem. Quod rursua Graeci, suffragante Hieronymo, nolunt de eo intelligi, qui faciles habeat manus ad verberandum: quid enim magnum episcopo, si manibus temperet? sed referunt ad acerbitatem Hnguae, dicuntque prohiberi, ne episcopus importune ac severe nimium feriat fratrum conscientiam, ne sit saevus objurgator, ne sit ad contumelias et convitia pronus. Nam et apud Latinos auctores legimus verbera linguae; et in sacris literis impiorum vox est: Venite percutiamus eum lingua. Jer. 18. Confirmare videtur hunc sensum illud hujus epist. cap. 6. Seniorem ne increpaveris; quod Graece est, ne plagam inferas. Quanquam quod Anselmus, Aquinas, Cajetanus et alii Latini percussorem accipiunt proprie, non est abjiciendum: cognata enim vitia sunt vinolentia et violentia; quorum alterum ex altero consequi solet, ut bene S. Thomas annotavit. His palam accedit Syrus interpres, ita vertens: Cujus manus non sit praeceps ad percutiendum. In Graecis exemplaribus sequitur: Non turpis lucri cupidum; quod cum nec a Cbrysostonio, nec a quoquam aliorum veterum tam Graecorum, quam Latinorum interpretum hoc loco expositum inveniatur; facilis conjectura est huc adjectum esse ex epist. ad Titum; ubi hoc ordine legitur: Non vinolentum, non percussorem, non turpis lucri cupidum; hic autem ejus loco paulo post dicitur, non cupidum.
Sed modestum. Graeca dictio S7ri£iX7J significat aequum, humanum, mansuetum, qui non rigide jus suum exigit, sed quantum res patitur, aliorum se moribus et affectibus accommodat. Mire praeluxit in hoc genere virtutis ipse Paulus, omnibus omnia factus, ut omnes salvos faceret. 1 Cor. 9. Non litigiosum. Graece a/jiaxov, id est alienum a pugna, pro quo Hieronymus lib. 1. contra Pelag. legit: absque jurgio, nam lites jurgia, etiam Graecis jxa^i, id est pugnae vocantur, ut Jac. 4. Unde bella et lites in vobis? et apud hunc Apostolum legimus pugnat verborum, pro contentionibus, infra cap. 6. Non cupidum. Id est non avarum, Graece d<piXapyupov, quod alii verterunt: alienum ab avaritia. Hieronymus sine avaritia legit, non enim quaevis cupiditas Graeco vocabulo negatur, sed cupiditas et amor pecuniarum, quam omnium malorum radicem pronuntiat hac eadem Epist. cap. 6.
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4. Suae domui bene praepositum. Id est qui suae familiae bene praesit. Ita enim mox veitit; atqui bene praeesse familiae, est domesticos suos bene regere. Vult igitur Apostolus experientia probatum esse, quod qui in episcopum assumitur, sit domus regendae gnarus et peritus, ut a minore domo ad majorem, id est, Ecclesiam regendam transeat. Hinc in concilio 3. Carthag. can. 18. statuitur, episcopos, presbyteros et diaconos non prius ordinari debere, quam omnes, qui in domibus ipsorum sunt, Christianos Catholicos fecerint, ut ita se probent suis bene praefuisse.
Filios habentem subditos cum omni castitate. Declaratio est partis praecedentis; subditos Graece in subjectione, quod emphasim habere videtur, quasi dicat: liberos habentem subjectioni paternae assuefactos, ad nutum obedientes. Pro castitate, reverentiam vertit Erasmus. quod non probo: nam Graeca dictio osjivOTTjg, qua etiam in super. cap. usus est Apostolus, patet quidem ad omnem morum gravitatem et honestatem, atque ita ab interpretibus Graecis hic exponitur. Interdum quoque pudicitiam significat, et in genere temperantiam, quam significatam hoc loco, probabile fit ex Epistola ad Titum, ubi de episcopo sic legitur: filios habens fideles, non in accusatione luxuriae, aut non subditos. At reverentia, quam filii parentibus et in universum subditi praefectis debent, hac Graeca voce non significatur. Vult ergo Apostolus, episcopum, si liberos habeat, eos habere dicto audientes, et quos spectata morum honestas, praecipue vero castitas commendet. Observat Ambrosius hunc locum tractans in Epist. 82. ad Eccl. Vercell., Apostolum non dicere: facientem filios, sed habentem, ne ad procreandum filios videatur episcopus invitari. Sequitur jam hujus praecepti ratio.
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5. Si quis autem domui suae praeesse nescit, quomodo Ecclesiae Dei diligentiam habebit? Graece: quomodo Ecclesiam Dei curabit? vel: quomodo Ecclesiae Dei curam habebit? Argumentum a majore, id est magis probabili. Nam longe facilius est familiam paucorum hominum regere, quam Ecclesiam totius cujuspiam civitatis aut regionis aut provinciae, in qua tanta est hominum, ingeniorum ac morum diversitas. Tale est, quod ab Aeschine Graeco oratore scriptum refert Stobaeus in serm. de republ., Eum, qui suam familiam non bene administravit, in communibus quoque reipublicae negotiis similiter versaturum. Hic quaeret aliquis: Si nulla sit patris culpa, quod filii sint infideles, luxuriosi, impudici, inobedientes; numquid arcebitur ab episcopatu? Sic omnino *apparet, ne videlicet domesticum opprobrium redundet in Ecclesiam Dei. Constituuntur enim haec propter publicum Ecclesiae bonum. Et sane praesumitur non bene regere domum suam, qui filios habet inobedientes et scandalose viventes, qualiscumque demum ipse esse videatur, S. Hieronymus lib. 1. contra Pelag. cap. 8. hunc Apostoli locum etiam de servis domesticis intelligit: volens esse ejiciendos, nisi honeste et Christiane vivant.
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6. Non neophytum. Graecam vocem interpres retinuit. Erasmus novitium vertit, haud plene reddens, quod in Graeco est. Nam veocpuxog sonat nuper insertum; quo nomine vocabantur recens baptizati, quod a baptismo Christiani seu fideles censerentur. Multae rationes adferri possunt, cur vetet Apostolus neophytum creari episcopum: veluti quod nondum solide doctus sit mysteriorum, quod constantia ejus nondum probata, quod auctoritate destituatur; denique quod ea res invidiae sit obnoxia, si praetermissis veteranis novitius assumatur. Verum Apostolus unam subjungit, eamque praecipuam:
Ne in superbiam elatus in judicium incidat diaboli. Interpres periphrasi expressit, quod in Graeco dicitur: ne inftatus. Judicium Hebraeo more dixit pro condemnatione seu poena. Et sensus est, periculum esse neophyto in episcopum assumpto, ne novo honore eoque apud Christianos prinjo turgidus ac sibiplacens, ob superbiam incidat in eandem damnationis poenam cum diabolo, id est ne cum diabolo, qui rex est super omnes filios superbiae, partem habeat in aeterno gehennae supplicio; vel plenius hoc modo: ne per superbiam a recta fide deficiens, honore excidat, et talento spoliatus detrudatur in gehennam; quomodo diabolus, cum per superbiam a Deo apostataret, coelo dejectus est et aeternis ignibus addictus. Erasmus pro diabolo vertere maluit: calumniatorem, tam in hoc loco, quam in eo, qui statim sequitur: et laqueum diaboli, ut ad hominem possit utrumque referri. Putat enim hunc esse sensum: Ne elatus in superbiam, pateat calumniis hominum maledicorum, qui dicturi sint, eum hoc consilio Christianismum appetivi.sse, ut qui inter suos humilis erat, inter Christianos honore praecelleret. Haec Erasmi versio probatur Cajetai.o dumtaxat posteriori loco: nam de priori nobiscum sentit. Refellitur autem interpretatio; primum, quia juxta hunc sensum nihil attinebat dicere: in superbiam elatus, sive enim superbiat neophytus ad episcopalum evectus, sive non superbiat; obnoxius erit calumniae memoratae. Deinde, quia praeter usum Scripturae sacrae est, ut judicium pro calumnia seu maledicentia sumatur. Tertio, quia laqueus diaboli quid significet, ipse Apostolus declarat in secunda Epistola cap. 2. dicens: ut resipiscant a diaboli laqueis, a quo captivi tenentur. Accedit omnium Interpretum veterum consentiens expositio, qui diabolum hic non alium quam daemonum principem intellexerunt. Circa hoc Apostoli praeceptum quaeritur, quomodo non illi repugnent exempla laudatissimorum episcoporum Ambrosii et Nectarii, qui paulo ante catechumeni, mox baptizati, paucis diebus interpositis episcopi facti sunt. Forte dicet aliquis, eos tunc non fuisse neophytos secundum mentem Apostoli, utpote loquentis de iis, qui recens ex gentilitate erant conversi: Ambrosius autem et Nectarius multo tempore fuerant catechumeni, firmiter tenentes Christianae fidei veritatem, sedbaptismumdifferentes, ut illius saeculi mores habebant; proinde nec periculum fuisse, ne per superbiam exciderent. Sed haec responsio non convenit: nam vocabulum neophyti non catechumenis, qui nondum habebantur fidelium numero, sed recens baptizatis tribuebatur, per baptismum enim inserebantur corpori Ecclesiae, et ex eo vocabantur fideles, quantumvis antea diu fuissent catechumeni, et fidem Christianam probe edocti. Certe Hieronymus lib. 1. dial. contra Pelag. cap. 8., dum ita scribit: vult Apostolus, ut non neophytus episcopus ordinetur, quod videmus nostris temporibus pro summa eligi justitia; respicit haud dubie ad exemplum Ambrosii et aliorum similium. Erat igitur Ambrosius, Hieronymi judicio, neophytus; quod et ipse de se Ambrosius non negat, sed in supradicta epist. excusat, his verbis: Quam resistebam ne ordinarer! postremo, cum cogercr, saltem ordinatio protelaretur. Sed non valuit praescriptio; praevaluit impressio. Tamen ordinationem meam occidentales episcopi, judicio; orientales etiam exemplo probarunt, de Nsctario loquitur: et tamen neophytus prohibetur ordinari, ne extollatur superbia. Si dilatio ordinationi defuit, vis cogentis est. Si non deest humilitas competens sacerdotio: ubi causa non haeret, vitium non imputatur. Haec ille. Non igitur negandum est, Ambrosium neophytum fuisse ordinatum, quod ipse fatetur; sed dicendum, sicut in illa parte praecepti Apostolici, unius uxoris virum, dispensari potest, dum videlicet ex justa causa conceditur, ut digamus ordinetur; ita in hac parte dispensari posse, quando non subest periculum, quod Apostolus metuit, ne in superbiam elatus etc, sed magis speratur ex ejusmodi ordinatione magnum Ecclesiae bonum; sicut factum est in Ambrosio et Nectario. Notandum est enim, quod istarum conditionum episcopalium, quas Apostolus enumerat, quaedam sunt per se requisitae, in quibus proinde non est dispensandum; ut quod episcopus sit irreprehensibilis, sobrius, prudens, non vinolentus etc, quaedam requiBitae per accidens; quoniam si desint, periculum vel suspicio mali ingeritur, vel certi mysterii significatio frustratur. Atqui potest amoveri tam suspicio mali, quam periculmn: nam et digamus potest esse probatae castitatis, et neophytus a periculo superbiae remotus; quod ubi contingit, et magnum ex ordinatione speratur bonum, nihil vetat tales ordinari. Quae eadem causa esse potest, ut significationem mysterii in quibusdam Ecclesia negligendam putet.
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7. Oportet autem illum et testimonium habere bonum ab iis, qui foris sunt. Id est bene apud eos audire, ac bonae famae esse. Per eos, qui foris sunt, intelliguntur, qui extra Ecclesiam sunt, et in ea nunquam fuerunt; quemadmodum ostendimus ad illud 1 Cor. 5. Quid enim mihi de iis, qui foris sunt, judicare? Non enim omnino foris sunt, qui per excommunicationem ab Ecclesia separati sunt, aut sponte eam deseruerunt, ut haeretici et schismatici; remanent enim sub Ecclesiae potestate, licet inviti. Non igitur ab haereticis et schismaticis oportet episcopum habere bonum testimonium, ut qui contra catholicos episcopos studiose soleant crimina confingere: sed ab infidelibus, nunquam fidem Christianam professis; qui quamvis dogma Christianum, quatenus adhuc infideles sunt, vituperent, quod tamen ad mores et externam vitae conversationem attinet, non male loquentur do eo, quem noverint inter ipsos innocenter et honeste vixisse. Non enim odio et malitia excaecati sunt, sicut illi Ecclesiae desertores. Conducit hoc bonum testimonium ad eum finem, ut facilius infideles ad fidem adducantur; quamvis aliam hic rationem subjiciat Apostolus.
Vt non in opprobrium incidat, et in laqueum diaboli. In opprobrium, Graece in exprobrationem, et sensus est: Ne fideles, qui eum, ut episcopum suum honorare debebant, incipiant ei vitia vitae prioris exprobrare; et per hoc ille videns detectam esse vitae suae anteactae turpitudinem, despondeat animum et ad vomitum redeat, ipsumque Christianismum per apostasiam abjiciat cum magno Ecclesiae scandalo. Hoc enim est, primum in opprobrium incidere, ac deinde in laqueum diaboli; quia occasione opprobrii et infamiae publicae nectuntur ei a diabolo haec mala consequentia. Cui rei non dissimilia etiam hoc saeculo vidimus exempla. Alii alios sensus adferunt, sed ut nobis videtur, lninus commodos eo, quem dedimus, qui est exComm. B. Thomae. Atque hucusque conditiones in episcopo requisitae: in quibus nec divitiarum, nec generis, nec potentiae saecularis meminit; ut discamus, hujusmodi qualitatum in episcopis constituendis per se nullam omnino habendam esse rationem.
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8. Diaconos similiter pudicos. Ab episcopis ad diaconos transit, omissis presbyteris. Quos cur omittat, non eadem ab omnibus rntio redditur. Aerius quidem haereticus dicebat, hoc ideo factum ab Apostolo, quod inter episcopum et presbyterum nihil interesset. Idipsum postea docuit Joan. Wicleff, deinde Lutherus, et hodie sectarii fere omnes, veterem haeresim, in Aerio damnatam, suscitantes. Nam inter haereses eam sententiam numerant, et merito, Epiphanius, Philastrius et Augustinus; a qua tamen non multum recedere videtur commentator Ambrosianus; dum hanc rationem adfert, quia episcopi et presbyteri una ordinatio est, cum sit uterque sacerdos. Licet hic auctor sententiam mitiget, addendo: Sed episcopus primus est, ut omnis episcopus presbyter sit, non omnis presbyter episcopus. Alii respondent, episcopi nomen tempore Apostolorum fuisse ccmmune caeteris presbyteris: quod ex aliis quibusdam Scripturae locis ostendi putant, ut Act. 20. Phil. 1. et Tit. 1., et propterea, quae de episcopo dicta sunt, ad presbyterum etiam pertinere. Haec responsio est Anselmi, Thomae et quorundam recentiorum: sed non videtur solida, quia licet presbyteri nomen etiam episcopis tribuatur in Scripturis: non tamen e diverso doceri potest, episcopi nomen attributum simplici presbytero. Nam in Scripturis allegatis episcopos intelligi proprie et secundum usum ejus vocabuli in Ecclesia receptum, nihil vetat; uti suis locis partim oetensum est, partim ostendetur. Huc facit, quod de episcopo hic loquitur in singulari, tanquam singulos tantum esse velit in singulis civitatibus: nam postea descendens ad diaconos, pluraliter loquitur. Quae res utique argumento est, hic agi de episcopo juxta receptam et ecclesiasticam ejus vocabuli significationem. Alioqui constat, iu una Ecclesia plures fuisse presbyteros etiam tempore Apostolorum. Quod plane convincit locus Jac. 5. Infirmatur quis in vobis? inducat presbyteros Ecclesiae, et orent super eum, ungentes eum oleo in nomine Domini. Quamvis enim ungendo infirmo ur us presbyter sufficiat; non tamen presbyteros Ecclesiae plurali numero diceret Apostolus, si plures presbyteros una Ecclesia habere non posset: sicut habere non potest plures episcopos. Sunt alii, qui putent Apostolorum tempore sub nomine episcoporum comprehensos fuisse, non quidem omnes omnino presbyteros, sed eos, qui ab episcopis ad ejusdem dioecesis vicos et oppida mittebantur docturi plebem et sacramenta administraturi: quos nunc Cura animarum oneratos seu Parochos vocamus. Sed hanc sententiam non video, qui probent, cum antiquitatis Ecclesiasticae historia nihil usquam tale prodiderit. Plus longe probabilitatis habet Chrysostomi responsio, qua causam adfert omissi presbyteri: Quoniam, inquit, inter episcopum atque presbyterum interest ferme nihil; quippe et presbyteris Ecclesiae cura permissa est: et quae de episcopis dixit Apostolus, ea etiam presbyteris congruunt; sola namque ordinatione superiores illi sunt; atque hoc tantum plus quam presbyteri habere videntur. Haec ille: ordinationem intelligens ordinandi potestatem. Pro qua responsione notandum est, tempore primitivae Ecclesiae propter paucitatem eorum, qui ad presbyterium idonei essent, non solere plures ordinari presbyteros, quam qui adEcclesias una cum episcopis sub eorum cura regendas essent necessarii. Verum aliter adhuc, et ni fallor, probabilius respondet Epiphanius baer. 75. adversus Aerium disputans. Dicif enim, Apostolos initio iis Ecclesiis, in quibus adhuc pauci erant fideles,.simul ob raritatem ministrorum, tantummodo episcopum attribuisse cum diaconis; quod per eos solos, sine presbyteris, ecclesiastica ministeria compleri possent; quicquid enim presbyter facit, et episcopus facere potest. etsi non contra. Caeterum diaconi ministerio episcopum carere nullo modo potuisse; et hanc esse causam, cur Apostolus hoc loco, omissa mentione presbyteri, tantum de episcopo et diaconis loquatur. Ac sane notum est ex historia antiquitatis, multas fuisse civitates episcopis attributas, quae paucissimos haberent tideles. Unde de Gregorio Neocaesariensi legitur, quod eo tempore, quo suscepit episcopatum, tantum septemdecim habuerit in ea civitate fideles; quos utique sine presbytero regere perfacile poterat. Sed ad diaconos veniamus; quorum etsi officium fuerit, eleemosynas a fidelibus oblatas suscipere, easque tam viduis, qur.m aliis egentibus fratribus ac sororibus distribuere, quemadmodum patet Act. 6.: non ea sola, nec praecipua diaconorum functio erat; sed dependens ex alia majore et sacratiore, qua nimirum episcopo sive presbytero ad altare ministrabant. Ibi enim fidelium oblationes, erogandas in pauperes, recipiebant: ut proinde conjuncta fuern.t hac ratione ea duo officia, quam rem latius probare non est praesentis instituti. Videantur, quae Joan. Hesselius in hunc locum doctissime scripsit, et quae nos de diaconorum officio commentati sumus in 4. sent. dist. 24. Etsi vero Staxovog Graecis ministrum sonet; non tamen recentior quidam hoc loco vertere debuit, ministros; nihilo magis quam pro episcopo, superintendentem aut inspectorem. Nam haec vocabula Graeca, episcopus et diaconus, instituta sunt ab Apostolis, et perpetuo deinceps usurpata ad certos in Ecclesia gradus et officia significanda: quae proinde retinenda sunt etiam Latinis: quod et ipse Erasmus tum alibi, tum hic fecit, in utroque vocabulo, ut Phil. 1. Forte etiam quaerat aliquis, cur hypodiaconorum hic ni.lia mentio fiat? Sed in promptu responsio est, aut eum ordinem tunc nondum fuisse institutum, in illa adhuc paucitate eorum, qui ad sacra nrnisteria possent assumi: aut sub generali nomine diaconorum comprehendi. Nam quotquot initiati sunt presbytero inferiores, quodammodo diaconi sunt, id est presbyterorum ad sacra peragenda ministri: licet hi quoque suos inter se gradus habeant; sive a Christo Domino, sive, quod nobis est probabilius, ab Apostolis eovumve successoribus per officia distinctos: eo tamen constituto, quod in Ecclesia Catholica credendum est, esse hierarchiam divina ordinatione institutam, quae constat ex episcopis, presbyteris et ministris; ut definitum est in Synodo Tridentina sess. 23. can. 6. Quo loco ministris dicere maluit Synodus, quam diaconis; ne gradus diacono inferiores videretur excludere. Quam rationem si etiam Erasmus prae oculis habuit, dum aliquando hoc loco pro diaconis, ministros scripsit.; non est cur reprehendafur. Dicit ergo Apostolus: Diaconos similiter pudicos, scilicet, oportet esse. Ubi illud similiter non admodum urgendum est, quasi ad episcopum respiciatur, cui velit diaconos virtutibus esse similes. Nato Graece non est o/ioiok;, similiter, sed habet cum similiter. Pudicos, Graece asuvoo-, quod varie vertunt: honestos, graves, compositos, castos. Haec enim omnia Graeca voce significari jam superius ostendimus ad illud, cum omni castitate; v. 4. hujus. Non bill?ignes. Oraeec 6\X6yooc;_, id est duplices in sermone. Sic appellantur homines vani, futiles ac leves, in quorum verbis nulla est constanlia; qui aliud stantes, aliud sedentes hxjuuntur, ut in proverbio est. Alii significari putant dolosos ac simulatores, qui aliud corde gerunt, aliud ore proferunt. Utrumque vitium inEcclcsiae ministris, quorum lingua debet esse organum Spiritus saucti, turpissimum est, eorumqueministerium valde dehonestat.
Non multo vino dtditos. Ex eo, quod de episcopo dixit, non vinolentum, et nunc de diaconis dicit, non multo vino deditos, non autem ait, non ebriosos, de quibus alibi contestatur dicens, quod ebriosi regnum Dei non possidebunt, 1 Cor. 6.: satis apparet, minus esse vinolentiae seu bibacitatis vitium quam ebriositatis; nec omnes multo vino deditos esse ebriosos. Et tamen etiam hoc vitium, sicut ab episcopo, sic a diaconis remotum esse vult Apostolus. Nam etiamsi non se inebrient, tamen immoderata potatione redduntur animo languidiores, ut annotat post Theophylactum Oecumenius. Quanquam hujus praecepti rationem etiam aliam assignat Theodoretus; quod eos, quibus divinum creditum est ministerium, quique sacris astant altaribus, temulentia maxime dedeceat. Cujus rei significandae gratia in veteri lege prohibiti fuerunt sacerdotes, ne vinum et omne, quod inebriari potest, biberent, quando tabernaculum testimonii erant ingressuri. Lev. 10.
Non turpe lucrum sectantes. Graecum vocabulum aio^poxsp^sIc, quod interpres vertit, turpe lucrum sectantes, et 1. ad Titum, de episcopo, turpis lucri cupidum, compositum est ex turpi et lucro. Pro quo Erasmus vertere maluit, turpiter lucri cupidos, aut turpiter lucro deditos, ut in univeisum ab episcopo et diaconis removeatur lucri cupiditas; sentit enim Paulus, inquit in annot. epist. ad Titum, omnestudiumlucrifoedumesse sacerdoti. Persistit in eo, dum 1 Pet. 5. ejusdem vocabuli adverbium, pro quo nos habemus, turpis lucri gratia, vertit: turpiter ajfectantes lucrum. Atqui in vocabulo Graeco non potest turpitudo ad studium seu cupiditatem referri, utpote ibi non nominitam, sed necessario referenda est ad lucrum; quasi dicas uno nomine, turpilucrios, tametsi Plautus in Trinummo tricomposite dixit, turpilu- Ci icupidum. Prohibet ergo Apostolus, ne diaconi turpe lucrum aut sectentur, aut cupiant, aut omnino accipiant. Nec dicit injustum, quale est usurarium lucrum; sed turpe, quale si quis ex re sordida quaestum faciat; quod quidem avaritiae signum est, dum quis posthabita dignitate lucrum capit ex re qualibet. Syrus vertit: Neque ament lucra turpia. Potest exponi turpe lucrum, turpiter et avare quaesitum, etiam ex re honesta. Nam loco hujus supra inter qualitates episcopi dixit: non cupidum, seu non avarum. Confer Tit. 1. et 1 Petr. 5. ibi: Non turpis lucri graiia. Optionem lectori relinquimus.
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9. Habentes mysterium fidei in conscientia pura. Quidam mysterium fidei interpretantur id, quod de fide.est aliis occultum: tanquam a diaconis exigatur, ut non tantum habeant fidem, quam habere debent omnes Christiani, verum etiam teneant fidei mysteria, id est arcana aliis incognita; vel certe ut pleniorem earum rerum, quae ad fidem pertinent, intelligentiam sint adepti. Catharinus intelligi putat mysterium fidei, quod a sacerdote nominatur in consecratione calicis Dominici, hoc est, ipsum Domini sanguinfm, quem olim diaconi solent porrigere fidelibus, ut constat ex Cypriano serm. de lapsis et Ambrosio lib. 1. Offic. cap. 41. et aliunde. Hoc enim tremendum ac sacratissimum mysterium puram conscientiam requirit eorum, a quibus tractatur ac ministratur. Refert hunc sensum etiam Hesselius, sed examinandum relinquit lectori. Nobis simplicior ac germanior sensus esse videtur, quem communiter Graeci ac Latini veteres tradant. Is ejusmodi e~t: Habentes fidem mysteriorum Christianae religionis, hoc est, fidem Christianam, conjunctam cum pura conscientia, id est cum animo sincero ac bene sibi conscio. Nam Apostolus more suo praeter fidem exigit charitatem et conscientiam bonam. Itaque non amplius hic exigitur a diaconis, quam a Timotheo illis verbis cap. 1. Habens fidem et bonam conscientiam, quam quidam repellentes circa fidem naufragaverunt. Unde et hic locus ostendit, posse fidem haberi sine conscientia pura, quod hodie sectar"i negant.
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10. Et hi autem probentur primum. Quemadmodum, inquit, episcopum eligi volo, non neophytum, sed multo tempore probatum, ita et diaconi prius probentur, quam ad hoc ministerium assumantur. Probationem intellige constantis fidei ct vitae inculpatae; praesertim quod diaconis etiam dispensatio thesaurorum Ecclesiae committeretur.
Et sic ministrent nuUum crimen habentes. In Graeco ad verbum ita legitur: Deinde ministrent irreprehensibiles existentes. Quod duobus modis exponi potest, vel ut in suo ministerio exhibeant se irreprehensibiles, quem sensum dedit Erasmus, dum ita vertit: Deinde ministrent sic, ut nemo possit illos criminari. Vel 6ensus est: Prius probentur, deinde ministrent, postquam probati fuerint et irreprehensibiles inventi. Hunc sensum reddit alia versio: si sint irreprehensibiles. Atque ita exponunt post Theophylactum Cajetanus et Sasbuldus, idque convenientius. Nam sicut episcopum Apostolus assumi noluit. nisi prius probatum ac repertum irreprehensibilem, ita et nunc de diaconis statuit. Irreprehensibiles autem intelligit eos, qui nullo notabili vitio laborent, de quibus nemo jure conqueratur, quibus nullum crimen possit impingi. Quamvis enim non idem in Graeco vocabulum sit hic et superius, ubi de episcopo agebatur, res tamen eadem significata est. Quod patet ex Epist. ad Titum, ubi de episcopo loquens, usus est eodem vocabulo, quod hic attribuit diaconis. Tertium vocabulum ejusdem significationis habetur Luc. 1., Phil. 2. et 3., 1 Thess. 2. et alibi, quod interpres vertere solet sine querela. Quod vero dicit: et sic ministrent, non eic intelligendum, quasi ad officium diaconi exercendum nihil amplius requiratur; opus est enim ordinatione seu manus impositione, per quam, ut ait Theodoretus, gratiam spiritualem consequantur. Hujus autem non meminit Apostolus, quod scriberet ad episcopum, qui sciebat, neminem nisi ab episcopo ordinatum, diaconum fieri posse. Nam et primis septem diaconis manus ab Apostolis impositae fuerunt Act. 6.
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11. Mulieres similiter pudicas, scilicet oportet esse. Pudicas autem, Graece asjjLvac;, id est graves, modestas, castas. De cttjus vocis significatione satis jam dictum est. Sed quaeritur, de quibus mulieribus loquatur. Ambrosianus in genere Je omnibus dictum putat. Sed hunc generalem commentarium contextus ipse sermonis Apostolici, qui proprie de ministris Ecclesiae institutus erat, respuit. Nam et statim post de diaconis sermonem resumit. Quo argumento etiam Chrysostomus rejicit hunc intellectum. Existimat autem, Apostolum loqui de mulieribus, quae ministerii dignitate praeditae erant, et diaconae sett diaconissae vocabantur. Chrysostomi sententiam caeteri Graeci sequuntur, nec non Latini plerique vetustiores, qui et consuetudinis Orientalis, qua mulieres ejusmodi vucabantur Diaconissae, meminerunt. Earum vero, quae fuerint officia, late describit Epiphanius haeresi 79., quae est Collyridianorum. Sciendum est enim, quosdamhaereticos ex hoc Apostoli loco erroris occasionem captasse, ut quia continue post diaconos de mulieribus loquitur, etiam ipsas dicant diaconas ordinari debere. Hi Cataphryges erant et Collyridiani. De illis Ambrosianum consule in comment. et Eusebium lib. 5. hist. eccles. cap. 14. De utrisque Epiphanium, Philastrium et Augustintim in catalogo haereseon. Ab his quidem diversae eiant Orientales diaconissae, quas dixi, nimirum a Catholicis episcopis institutae et certis raiuisteriis deputatae, etiam cum aliqua benedictione episcopali, sed et ipsae tandem propter ambitionem et arrogantiam, qua sibi in clero partem aliquam, tanquam laicae non essent, vindicare volebant abrogatae. De quibus videatur Hesselius. Porro tales in Ecclesia primitiva fuisse videntur quaedam, quarum in Paulinis Epistolis mentio est Rom. 16. et Phil. 4., Phoebe, Prisca, Maria, Tryphosa, Evodia et Syntyche, quarum Phoebe etiam expresso nomine 6\axovoc irjg sxxAYjoiac, in Graeco vocatur. Verum si de talibus fceminis Apostolus loqueretur, utique officii soa ministerii titulo eas designasset, perinde ut episcopum et diaconos, de quibus jam locutus est. Itaque probabilius est, ut de uxoribus praedictorum, scilicet episcoporum et diaconorum haec pars accipiatur; cum enim eos uxoratos admittat, putavit etiam de uxoribus praecipiendum, quales esse debeant; quemadmodum ct de filiis praecepit, dicens: filios habentem subditos cum omni castitate. Nam sicut arcendus est ab episcopatu, oni propter filios male audit, ita et qui propter uxorem, si vel impudica sit, vei obtrectatrix, vel vinasa, vel non probae fidei. Sic exponunt post glossam interlinealem Petrus Lombardus, S. Thomas, Cajetanus, aliique neoterici. Unde nec plane improbandum, quod Erasmus non mulieres, sedw#oresvertit; cum Graeca vox Yuvalxec anceps sit ad utiumque, sed rectius vertisset mulieres, quod similiter est anceps.
Non detrahentes. Graece jtxrj <5iap6- Xooc;, id est non calumniatrices, quod et Syriacus interpres reddidit. Ambrosianus legit: non studentes discordiae. Sobrias. Hentenius vigilantes vertit. Atque in eum sensum accipiunt Theophylactus et Oecumenius. Quoniam enim, inquit, faciie decipitur mulierum genus; idcirco vigilantes et prudentes esse eas oportet. Theodoretus sobrias intellexit, quod magis huic loco convenit. Idem vocabulum est m conditionibus episcopi, ubi et geminum ejus significatum exposnimus. Fideles in omnibus. Id est veritatem et justitiam in omni negotio sibi commiseo servantes ac neminem defraudantcs, ntlitl surripientes. Roe ideo fortasse monet, quia penes earum maritos, episcopos ac diaconos, custodia erat pecuniae in pauperes dispensandae.
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12. Diaconi sint unius uxoris viri. Quem dicat unius uxoris virum, expositum est supra. Rationes praecepti eaedem, quae in episcopo: moralis quidem, quoniam et Ecclesiae diaconum oportet esse extra suspicionem incontinentiae; mystica vero, quia et in diacono sacram significationem spectat Apostolus. Nam et Christus Dei Patris <5iaxovog, id est minister fuit, Rom. 15.; atque ea in re Christum diaconus repraesentat. Unde Ignatius in Epistola ad Trallianos: Quid sunt, inquit, diaconi, nisi imitatores Christi, ministrantes episcopo, sicut Christus Patri, et operantes illi operationem mundam et immaculatam? etc. Sicut ergo Christus pro unica sponsa Ecclesia servivit Patri, sic et diaconum unius dumtaxat uxoris virum esse oportet. Qui filiis suis bene praesint et suis domibus. Domos intelligit familias, quo nomine praeter liberos etiam uxores et famuli comprehenduntur.
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13. Qui enim bene ministraverint, gradum bonum sibi acquirent. Graece et Syriace: acquirunt, tempore praesenti, quemadmodum et Ambrosianus legit. Diaconos ad bene ministrandum incitat, spe gradus altioris ac melioris. Qa >d si, inquit, bene ministraverint, id est diaconatus officio bene functi fuerint; viam sibi parabunt ad gradum majorem et honoratiorem, nempe presbyterii vel etiam episcopatus. Hic enim fructus, inquit Cajetanus, suapte natura sequitur bonam administrationem inferioris officii. Sensum hunc plerique reddunt tara Graeci quam Latini, nec male. Nam verisimile est, Apostolum respicere ad quosdam altioris gradus appetentes, quorum causa dixit: Qui episcopatum desiderat, bonum opus desiderat. Hos submonet, ut prius in inferiori gradu bene ministrenl; ita futurum, ut superiore loco dignos se probent. Qua in re accommodat se Apostolus humanis affectibus; ne quis hinc consequens putet, quod liceat episcopatum appetere. Facit etiam hic locus ad ostendendum, diaconos habuisse partem aliquam in ministerio verbi, et non ad solam pauperum curam ab Apostolis institutos fuisse, sicut adversarii volunt; multi enim ad hoc munus apti sunt, et in eo bene et cum laude versari possunt, qui tamen ad gradus ecclesiasticos presbyterii atque episcopatus inepti sint; utpote scientia rerum divinarum aliisque donis destituti, quae presbyteris et episcopis illo praecipue tempore erant necessaria. Sunt, qui gradum bonum interpretentur de profectu et accessione donorum salutarium. Sunt alii, qui sic exponunt: Gradum bonum, id est valde egregium, sibi acquirent, scilicet in regno coelorum, juxta illud Matth. 25. Quia super pauca fuisti fidelis, super multa te constituam. Verum ut ista per gradum bonum in Scriptura sacra significentur, insuetum est.
Et multam fiduciam in fide, quae est in Christo Jesu. Fiduciam, Graece nappSjaiav. Quae vox apud Apostolum frequens est. Significat autem libertatem ingenue agendi, quam parere solet mens conscia recti. Ambrosianus interpretatur fiduciam impetrandi a Deo postulata per fidem in Christum, de qua Joannes Apostolus 1 Epist. 3. Si cor nostrum, inquit, non reprehenderit nos, fiduciam habemus ad Deum, et quidquid petierimus, accipiemus ab eo; quoniam mandata ejus custodimus, et quae sunt placita coram eo, facimus; et cap. 5. Haec est fiducia, quam habemus ad Deum, quia quodcunque petierimus secundum voluntatem ejus, audit nos. Hanc impetrandi fiduciam, orationis usu et experimento acquisitam, in episcopo requirit Gregorius parte 1. curae pastor. cap. 10. Alii non minus probabiliter Apostolum exponunt de fiducia seu libertate, qua quis utitur erga homines, nimirum docendo, admonendo, corripiendo, increpando; idque secundum doctrinam fidei, quae est in Christo. Cujusmodi fiducia commendatur in Stephano diacono Act. 6. et 7., quam et a Timotheo et Tito passim, Epistolis ad eos scriptis, Paulus exigit. Ejusmodi fiduciam gignit vita inculpata, morumque integritas. Huc usque de episcopo et diaconis. Ubi quaeri potest, cur Apostolus inter alia, quae in episcopo et diaconis requirit, nullam fecerit mentionem administrationis sacramentorum, nullam altaris et sacrificii, quod episcopus offerre et cui diaconus assistere debet; nullam denique caeremoniarum, quibus in episcopi, presbyteri et diaconi ordinationibus utendum. Sed prompta responsio est, Apostolum de his omnibus nihil praecipere: Primum, quia faciliora sunt haec atque adeo minora, si universum episcopi et diaconi officium attendatur. Non enim, ut vulgus hominum putat, in hoc praecipue consistit episcopalis aut pastoralis cura, ut sacri ordines suis temporibus conferantur, Ecclesiae consecrentur, baptizati confirmentur, ut caetera sacramenta, quando et quibus oportet administrentur, ac sacrificium missae pro vivis et defunctis offeratur, sed praecipuum episcopi et cujuslibet animarum pastoris munus est praedicatio verbi Dei, teste etiam Apostolo, qui ait 1 Cor. 1. Non misit me Christus baptizare, sed evangelizare. Sub huc autem evangelizandi ofHcio comprehenduntur publicae ac privatae exhortationes, admonitiones, correptiones, et ad Deum pro salute giegis commissi frequentes et ferventes orationes. Altera ratio est, quia ad prudentiam Apostolicam pertinebat, caeremonias ac ritus sacramentales et ea maxime, quae in mysterio missae aguntur, diligenter occultare, ne quo modo proferrentur in publicum atque infidelibus proderentur. Quo consilio etiam Lucas Act. 6. commemorans institutionem septem primorum diaconorum, prorsus tacet de altaris mysterio, tantumque describit officii diaconalis eam partem, quae etiam spectantibus infidelibus exerceri poterat: qualo est, viduis ac caeteris indigentibus erogare necessaria. Non ergo debuit Apostolus ea, quae in episcopi et diaconorum ordinatione et officio secretiora sunt, ac proinde sola traditione, sine scripto, discenda erant, literis in charta exaratis, quae ab unoquoque legi possent et in manus infidelium facile venirent, ulla ratione committere.
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14. Haec tibi scribo. Quod in quibusdam libris additur: fili Timothee, Graeca et Syra exemplaria non agnoscunt, uti nec MSS. Lafcina probatiora, denique nec editio Clementina. Sperans me ad te venire cito, scilicet Ephesum, ubi Timotheus erat. Non promittit, sed sperat; tanquam incertus, ut annotant Graeci. Nesciebat enim, an Spiritus sanctus, a quo profectiones ejus dirigebanfur, permissurus esset ipsum redire Ephesum. Nec sane apparet rediisse; nisi quatenus pcstea presbyteros Ephesinae Ecclesiae Miletum ad se evocavit, ut scribitur Act. 20. Qui epistolam hanc scriptam putant e Phrygia, facile probant, Paulum rediisse Ephesum: nam Act. 18. Phrygiam perambulat, et cap. 19. Ephesum revertitur. Verum non e Phrygia, sed e Macedonia, postquam secundo reliquerat Ephesum, scriptam esse Epistolam, ostendimus in ejus argumento.
3:15
15. -jSi" autem tardavero, ut scias quomodo oporteat te in domo Dei conversari. Pronomen te, nec in Graeco legitur, nec in Syriaco. Est enim hic Apostoli sermo non ad Timothei personam restrictus, sed absolutus; quem sic explicare possumus: Haec de singuloium officiis tibi perscribo, non quasi ipse non sim ad vos rediturus; imo spes est fore, ut brevi ad te revertar: sed, si tardius venero, aut forte omnino non venero, ut interim noris, quemadmodum versari oporteat in domo Dei; id est quales esse, et quomodo vivere debeant in domo Dei, qui in ejus ministerio a te constituentur, scilicet episcopi et diaconi. Nam de mulieribus, id est, uxoribus eorum, quales esse debeant, propter ipsos additum est. Si quis tamen cum Theophylacto voculam te supplendam putet, ut moneatur ipse Timotheus, quemadmodum in domo Dei gubernanda ac bonis ministris instruenda versari debeat; sensum attulerit non minus probabilem, quem et Latini plerique reddunt, et interpres Ambrosianus ita expressit: Ut scias quomodo Ecclesiam ordiaes, quae est domus Dei vivi. Porro quam domum Dei dicat Apostolus, ipse consequenter exponit:
Quae est Ecclesia Dei vivi. Graece viventis. Ecclesiam Dei vocat domum Dei; domum quidem, propter aptam fidelium tanquam partium inter se ordinationem; Dei vero, quia Deus in illa colitur, eamque per gratiam suam inhabitat. Alludit autem ad templum Judaicum; quod suos habebat saceidotes ac Levitas, quibus praescriptum erat, quomodo ad illius templi ministerium aptare se deberent. Itaque significat, ab iis, qui ministrant in Ecclesia Dei, tanto majores ac veriores virtutes requiri, quanto corpus umbram, et veritas figuram antecellit. Addit autem Deo epitheton viventis, quo distinguat eum a falsis diis, qui aut nunquam vixerunt, ut astra, uietalla, lapides; aut mortales fuerunt, ut homines; aut vivunt quidem, sed sic, ut eis melius esset non vivere, ut daemones. Apposite vero Ecclesiam Dei viventis nominat, propter effectum, quod in illam a Deo peculiariter ac proprie vita influat. Ea vita est, Deum cognoscere et amare, quomodo cognoscendus et amandus est. Hic Apostoli locus evidenter ostendit, id quod haeretici negant, Ecclesiam Dei visibilem esse et commonstrari posse; perinde ut domum aut familiam principis alicujus, ad quam ministri certis officiis praeficiendi vocantur. Unde commentator Ambrosianus, Ecclesia domus Dei dicitur, inquit, cujus hodie rector est Damasus.
Columna et firmamentum veritatis. Transiturus Apostolus a doctrina morum ad institutionem fidei, adversum haereses muniendae, duo quaedam velut fundamenta praestruit; altorum de auctoritate Ecclesiae, alterum de mysterio Verbi incarnati. Ad declarandam Ecclesiae auctoritatem faciebant, quae dixit, nempe quod sit domus Dei, quod Ecclesia Dei vivi; quibus non contentus, addit et hunc praeclarum titulum, quod sit columna et firmamentum veritatis; sed quia metaphoricus est hic sermo, quaerenda est ejus intelligentia. Pro columna Graece est otuaoq, quae vcx etiam graphium significat, hoc est, instrumentum scriptorum, quo solent antiquitus scribere in tabulis ceratis. Latini ex Graeco stylum vocant. Hac significatione dici potest Ecclesia stylus veniatis; quia per eam, velut perinstrumentum certissimum, Deus doctrinam veritatis inscribit cordibus hominum. Verum longe usitatius est Graeco vocabulo columnam signiticari; quomodc idem Apcstolus ea voce utitur Gal. 2., de quibusdam dicens: qui videbantur columnae esse. Et quidem ea significatio praesenti loco magis congruit; praesertim quia pro explicatione sequitur, et firmamentum veritatis. Nam pro firmamento, Graece est sSpatwua, id est fulcimentum, seu stabilimentum, ut alii verterunt. Est enim vox diversa ab ea, quae initio Genesis et alibi habetur apud LXX. nimirum aTepea>u.a. Pro qua Latini passim firmamentum legunt, licet Hebraea vox expansionem significet. Sensus igitur Apostoli est: Ecclesiam esse columnam et fulcimentum veritatis; quia sicut columna supposita sustentat, firmat et fulcit aedificium, ne corruat, ita Ecclesia veritatem, hoc est, doctrinam fidei Christianae sibi concreditam sustentat et conservat, ne corrumpatur aut pereat; ut si quis veritatem quaerat, non alibi certius quam in Ecclesia, quae firmissima basis et certissima custos est veritatis, eam sit reperturus. Hunc sensum praeter Catholicos commentatores etiam Pelagius dedit. Nam post haec verba, columna et firmamentum veritatis, pro scholio subjicit: In qua sola veritas stat firmata; quae sola sustinet aedificium. Hinc jam manifeste liquet contra nostri temporis haereticos, Ecclesiam Christi, eamque visibilem, in qua sunt episcopi, presbyteri, diaconi per Timotheum aliosque Apostolorum successores ordinati, et in qua Petri, Damasique successor praesidet, in doctrina fidei errare non posse; et proinde veritatem hujusmodi doctrinae ab ea petendam esse: id quod inter alios copiose docet et declarat Apostolicus scriptor Irenaeus lib. 3. contra haereses cap. 3. et 4. Et lib. 4. cap. 63. Liquet etiam, generale concilium a Petri successore confirmatum, in iis, quae fidei sunt, errare non posse. Cum enim ejusmodi concilium Ecclesiam repraesentet, et ab eo omnes alii fideles doctrinam salutis accipere debeant; utique consequens foret, tam in praecipuis membris, quam in minoribus Ecclesiam errare, si ejusmodi Concilium erraret. De eadem re consule Joannem Hesselium commentantem in hunc locum. Sed quaeres, unde Ecclesia habeat, quod sit columna et firmamentum veritatis? Respondeo, id eam habere a Christo, per promissiones infallibiles ipsi Ecclesiae et Petro capiti ejus factas; quas hoc loco non opus est commemorare. Rursum quaeres, quomodo Ecclesia sustentet veritatem; cum ipsa potius per veram doctrinam sustentetur et contineatur? Sed facilis est responsio, nihil haec pugnare, sed alterum esse alterius causam. Per hoc enim Ecclesia veritatem sustentat, aliisque indefectibiliter ministrat, quoniam ipsa, juxta promissiones sibi factas, in veritate firmatur a Deo, et per eandem veritatem conservatur, quam rem pulcre explicat Beda super illud Prov. 9. Sapientia aedificavit sibi domum, excidit columnas septem. Atque idipsum satis indicant Graecorum commentarii in praesentem locum.
3:16
16. Et manifeste magnum est pietatis sacramentum. Manifeste, Graece ouoAoyoouivojg, id est ex confesso; quod Erasmus et alii verterunt, citra controversiam. Ambrosianus interpres sententiam ita reddidit: Et quidem omnium confessione magnum est pietatis mysterii sacramentum. Quia dixerat Apostolus, Ecclesiam esse columnam et iirmamentum veritatis; ipsam nunc veritatem, quae sit, explicat, scilicet ejus doctrinae, quae est de mysterio Dominicae incarnationis; non quod hoc solum doceat Ecclesia, sed quod in eo praecipue consistat religio Christiana; ut proinde etiam in eo praecipue versetur Ecclesiae doctrina. Nam pauca verba: Deus homo; sed quibus summa religionis nostrae concluditur. Eam doctrinam vocat mysterium, id est arcanum, quod noster interpres vertit sacrameixtum, non quia jam latebat; testatur enim ipse Apostolus confessum et manifestatum esse et creditum in mundo: sed quia a saeculis absconditum fuerat et aliis retro generaticnibus incognitum; ut idem Apostolus loquitur Ephes. 3. Quanquam et nobis, quibus manifestatum est, adhuc mysterium dici potest: tum quia non potuit nobis innotescere nisi per revelationem Spiritus sancti: Nobis enim revelavit Deus per Spiritum suum, ait Apostolus 1 Cor. 2., tum quia hoc ipsum, quod cognoscimus, magis admiramur, quam intelligimus. Nativitas enim Domini nostri Jesu Christi superat omnem intelligentiam, teste Leone serm. 10. in Natali Domini. Magnum vero mysterium dicitur, quia de re magna. Pietatis autem mysterium, quia vera pietas et religio, qua Deus colitur, in hujus mysterii fide potissimum fundata est. Quod contra Judaizantes aliosque haereticos dicitur, qui veram pietatem extra Christum sibi vendicabant. Nonnulli pietatis sacramentum imcrpretantur, in quo Deus suam declaraverit pietatem, id est pium ac benignum affectum erga genus humanum. Sed repugnat vocabulum Graecum suasjjSia, quo pietas bomims Deum colentis significatur, nunquam vero pietas seu benignus affectus Dei erga hominem. Porro magnum hoc pietatis sac/amentum sequentia verba particulatim explicant.
Quodmanifestatum est in carne. Graeci codices, si.ffragantibus etiam Graecis expositoribus constanter legunt: Deus manifestatus est in carne. Similiter et caetera, quae sequuntur, ad Deum referunt. Consentit et Syriaca versio, quae sic habet: Et vere magnum est mysterium hoc justitiae, quod Deus reveJatus est in came etc. Veruuitamen tam Latici, quam Graeci in eo conveniunt, quod partem hanc cum sequentibus in Christi personam interpretentur. Et quidem secundum Graecam lectionem locus hic aperte Christi deitatem astruit. Unde et olim Nestorianus quidam Macedonius tentavit, banc Apostoli seatentiam additione seu mutatione quadam corrumpere, quemadmodum refert Liberatus diaconus in breviario suo cap. 19. Caro, synecdochice naturam significat humanam, ut alibi saepe; cum quadam tamen insinuatione mortalitatis, infirmitatis ac miseriae. Sic enim Apostolus de Christo dicit Heb. 5. Qui in diebus carnis suae etc., quasi jam non sit amplius in diebus carnis; et de seipso Gal. 4. Tentationem vestram in came mea non sprevistis. Sensus igitur Apostoli est: Deum in humana natura, eaque miseriis obnoxia, a se assumpta, palam ab hominibus visum, et cum iis conversatum esse, juxta illud: Verbum caro factum est et habitavit in nobis; et vidimus gloriam ejus etc. Quod vero ad lectionem Latinorum attinet, plerique mysterium, quod manifestatum est in carne, Christum incarnatum interpretantur: videlicet mysterii nomine Christum ipsum intelligentes metonymice, quia mysterium de Christo est. ut objecto; itemque voculam quod exponentes relative ad mysterium. Verum fortassis interpres quod accepit, ut est conjunctio determinativa, velut ibi: Scio, quod redemptor meus vivit, ut sensus sit: Magnum esse pietatis sacramentum, quod Deus, aut Christus, aut Verbum Dei, manifestatum sit in carne. Sciendum est enim, pro manifestatum est, in Graeco verbum esse ecpavspa>{>7}, quod omni generi servit. Et quamvis Apostolus hoc loco non addidisset suppositum Deus, quod habetur in Graeco, tamen ex praecedentibus intelligendum ac supplendum videretur: nam praecedit, pietatis sacramentum seu mysterium, quod de Christo plerosque accipere jam diximus. Conjecturam hanc nostram de conjunctione quod, confirmat textus Syriacus supra citatus. Jam quod monui de verbo Graeco manifestatum est, indifferente ad omne genus; aeque locum habet in sequentibus, justificatum est, praedicatum est, creditum est, assumptum est.
Justificatum est in spiritu. Deum hominem, id est Christum, in spiritu justificatum intelliguntquidam hoc sensu, quia sicut de Spiritu sancto conceptus est, ita ab initio conceptionis a Spiritu sancto justus et sanctus fuit effectus, adeo ut nullum unquam peccatum habuerit aut fecerit. Sed hic commentarius duplici ratione displicet. Primum, quia justificari pro eo, quod est justum fieri, nusquam alibi Christo attribuitur, sed passim nobis per Christum. Deinde, quoniam etsi Christo tribueretur, nihil tamen singulare de Christo significaret, cum sit omnibus hominibus justis commune, quod sint justificati, id est justi facti in spiritu. Nam quod addunt, ab initio conceptionis, et ita ut nunquam peccaverit, in justificationis ratione non continetur. Rectius igitur alii, tam Graeci quam Latini, Christum justificatum in spiritu interpretantur, quia per spiritum declaratus est justus et verax in operibus et doctrina; atque ab omnibus Judaeorum calumniis absolutus. Nam in scriptura frequentissimum est justificari pro eo, quod est justum declarari, et in judicio absolvi. Ita Christus justificatus est in spiritu multipliciter; ut per testimonia divinitus exhibita in ejus nativitate, et baptismo, et alias; sed praecipue per innumera miracula, quae fecit virtute Spiritus sancti, juxta id quod ipse ait: Si ego in spiritu Dei ejicio daemones. Matth. 12. Hic modus justificationis secundum scripturam Deo convenit: unde et dicitur Psalm 50. Ut justificeris in sermonibus tuis. Quo pertinet et illud Psalm. 18. Judicia Dotnini vera, justificata in semetipsa. Sed potissimum huc facit, quod in Evangelio legimus, justificatam esse sapientiam ab omnibus filiis suis; scilicet adversus calumnias obtrectantium. Matth. 11. et Luc. 7. Quo etiam posteriore loco diserte dicitur, quod populus et publicani jus*ificaverunt Deum, Pharisaeis et legisperitis consilium Dei spernentibus. Hoc igitur brevius et obecurius hic a Paulo dictum est, quod plenius et clarius expressit Petrus Act. 2. dicens: Jesum Nazarenum virum approbatum a Deo in vobis, virtutibus et prodigiis et signis: quae fecit Deus per illum in medio vestri, sicut vos scitis. Haec nimirum est illa Christi justificatio, quam in ejus persona jam olim praedixerat Jesaias cap. 50. Juxta est, qui justificat me: quis contradicet mihi?
Apparuit angelis. Graece et Syriace: Visus est angelis, Ambrosiano textu adstipulante. Sensus est, Deum hominem ab angelis visum fuisse, quem antea non viderant: ut etiam in angelos commpetat, quod de hominibus a Christo dictum: Beati oculi, qui vident, quae vos videtis Luc. 10. et de quo Joannes, in persona Apostolorum, sibi gratulabatur, dicens: Vidimus gloriam ejus, gloriam quasi unigeniti a Patre. Viderunt autem angeli Deum hominem oculis intellectualibus, non solum quando conspexerunt nascentem, esurientem, docentem, miracula facientem; probra, verbera, vulnera patientem usque ad supplicium et mortem crucis, denique resurgentem et super omnes coelos ascendentem: verum etiam quando postea clare per rerum evidentiam cognoverunt fructum incarnationis et passionis ejus, in vocatione et conversione gentium. De hoc enim mysterio angelis patefacto sic loquitur Apostolus Ephes. 3. Ut innotescat principibub et potestatibus in coelestibus, per Ecclesiam, multiformis sapientia Dei. Atque haec sunt illa nostrae religionis arcana, in quae desiderant angeli prospicere 1 Pet. 1. Locum hunc Ambrosianus commentator de malis angelis, id est daemonibus, ab errore conversis intellexisse videtur. Sic enim habet: Ut agnoscentes angeli mysterium, quod prius Jatuit, declaratum in carne, genu illi flectentes, quasi Deo gratias agant, quia didicerunt veritatem, quae gentibus praedicata est, ut ab errore liberarentur. Quamvis enim hoc, quod dicit, ut ab errore liberarentur, referri possit ad gentes, tamen potius ad angelos referendum, si conferatur cum ejusdem auctoris commentario super illud Eph. 3. Ut innotescat principibus etc. Ubi similia manifesto dicit de angelis malis, quod et nos eo loco admonuimus. Est enim error cavendus et ad damnata Origenis dogmata rejiciendus.
Praedicatum est gentibus. Gentes more Scripturae intelliguntur extra populum Judaicum, de quibus ita Paulus Act. 14. Deus, inquit, in praeteritis generationibus dimisit omnes gentes ingredi vias suas. Pertinet igitur ad magnum pietatis sacramentum, quod gentibus olim a Deo derelictis in tantum, ut juxta eun~ dem Apostolum Ephes. 2. essent sine Deo in hoc mundo, praedicatus est Christus Deus et homo, nec quomodocunque praedicatus, sed cum eo successu, qui declaratur verbis sequentibus:
Creditum est in mundo. Licet non omnes, quibus Christus praedicatur, in eum credant; tamen quacunque gentium pervasit Christi praedicatio, pervasit et fides. Atque hoc est, quod ait: Christum Deum et hominem creditum esse in mundo, id est per universum mundum, ubicunque fuit praedicatus. Sic de Evangelio dicit Col. 1., quod in universo mundo est, et fructificat et crescit.
Assumptum est in gloria. Videri potest ordo praeposterus, cum prius sit Christum in gloria assumptum esse, quam in mundo creditum. Verum Apostolus non temporis spectavit ordinem, sed rationem reddere voluit ejus, quod dixerat: creditum est in mundo, quasi dicat: Non temere nec inaniter mundus in Christum sibi praedicatum credidit, quandoquidem ille jam in coelum assumptus est, cum ea gloria, ut sedeat ad dexteram Patris. Sic enim hanc gloriam explicat Marcus cap. ult, dicens: Et Dominus quidem Jesus assumptus est in coelum, et sedet a dextris Dei. Simul autem innuit Apostolus, eos, qui in Christum crediderunt, vocari ad ejusdem gloriae cum Christo participationem; juxta id, quod ait Eph. 2. Conresuscitavit nos et consedere fecit in coelestibus in Christo. Nam quo praecessit gloria capitis, ait Leo Pontifex, eo spes vocatur et corporis. Quum autem Christus propria virtute tam humana quam divina ascenderit in coelum; assmnptus tamen dicitur, non tanquam externo ministerio adjutus, quemadmodum Elias curru igneo raptus legitur, sed assumptus ab unita sibi divinitate. Quanquam alii assumptum dici volunt, id est interventu nubis sublatum e conspectu hominum, testante Luca Act. 1., quod nubes suscepit eum ab oculis eorum.
3:1
In this letter too (as in I Tim. 1:15; 3:1; 4:9) there is cited perhaps one of the most ancient Christian maxims, introduced with the words "faithful is the saying" (II Tim. 11 ff.). …
3:2
The position of the bishop, whom St. Paul wants generous and disinterested toward orphans, widows and the unfortunate (I Tim. 3:2 ff.), appears preeminent in charitable provisions, especially in the writings of St. Ignatius of Antioch, who calls him the providence of widows (ad Polycarp., 4). As such, the offerings …
… In this sense speak Sacred Scripture (cf., for example, Ps. 14:3; 33:14; Prov. 20:19; 30:10; Wis. 1:11 agg.; I Tim. 3:2; Rom. 1:30; II Cor. 12:20; Inc. 4:11, etc.) and patristic tradition (especially the Fathers' commentaries on the cited biblical passages).
… Pt. 4, 9). St. John praised the Christian Gaius for the hospitality he gave to pilgrims and concluded: "We therefore ought to welcome such men, to cooperate with the truth" (III Io. 5-8). Bishops, deacons and widows were to attend to this work (cf. I Tim. 3, 2; 5, 10; Tit. 1, 8); indeed this office was later to be particularly reserved to deacons, entrusted as they were with the administration of the Church's goods and of the faithful's offerings. …
Irregularities are very ancient in the Church; already the Apostle Paul enumerated two of them: one perpetual (successive bigamy: 1 Tim. 3:2, 12; Titus 1:6), the other temporary (recent conversion: 1 Tim. 3:6). The ancient canonists called the prescriptions of St. Paul the "apostolic rule" and called "irregular" those who departed …
3:3
… perfect state of life, he does not impose it (1 Cor. 7:8); indeed, to young widows he advises marriage again (1 Tim. 5:14). And only in the candidate for the episcopate does he require, for various reasons, that he be "unius uxoris vir" (Tit. 1:5-7; 1 Tim. 3:3).
3:4
… 60, 17), royal ambassadors (II Mach. 1, 46), and God himself (Iob. 20, 20; Sap. 1, 6). In the New Testament the word ἐπίσκοπος is used only five times, four of which designate the superiors of the Christian community (Act. 20, 28; Phil. 1, 1; I Tim. 3, 4; Tit. 1, 7), and one signifies Jesus Christ (I Pt. 2, 25: «episcopus animarum nostrarum»). …
3:6
Irregularities are very ancient in the Church; already the Apostle Paul enumerated two of them: one perpetual (successive bigamy: 1 Tim. 3:2, 12; Titus 1:6), the other temporary (recent conversion: 1 Tim. 3:6). The ancient canonists called the prescriptions of St. Paul the "apostolic rule" and called "irregular" those who departed from it. St. Augustine, in Epistle 60 (PL 33, 288), already …
… St. Paul (I Tim. 3:6) calls the newly converted from paganism neophytes: this meaning of the term was perpetuated in the Church, including after Baptism those converted from any non-Christian sect. …
3:7
… They also participated in the election of the bishop, so that it could be proved that the elect "enjoyed a good reputation among those outside" (I Tim. 3, 7). This right, in the early Middle Ages, was transformed into a true and proper abuse and gave rise to the investiture controversy (v.). …
3:8
… In the technical sense of today it is attested for the first time in St. Paul (Phil. 1:1 and 1 Tim. 3:8-12). The diaconate is certainly a Sacrament, although this is not a defined matter of faith, and it is hierarchical in order.
… beginnings, the seven ministers of the tables had been appointed (ibid. 6:1-7), commonly regarded as deacons (cf. S. Bihel, De septem diaconis, in Antonianum, 3 [1928], pp. 129-50). In the Churches founded by St. Paul, deacons are mentioned (Phil. 1:1; I Tim. 3:8), and presbyters (Acts 14:22; 20:17; I Tim. 5:17, 19; Tit. 1:5), to whom the title of bishops is indiscriminately given (Acts 20:28; Tit. 1:7). Even taking into account the heated …
3:11
Already St. Paul (Rom. 16:1) names a deaconess, Phoebe of Cenchreae, whose office is probably also mentioned in 1 Tim. 3:11. 1 Tim. 5:9-16 seems to enumerate, among the widows to be honored, the qualities required for a deaconess (only one marriage, 60 years of age). …
The term is used there 30 times in this technical sense of enemy of God and of his faithful, except in 3 cases where διάβολοι (plural) is the attributive "accuser" (1 Tim. 3:11 [detrahentes]; 2 Tim. 3:3 and Tit. 2:3 [criminator]; cf. St. Polycarp, 5:2). It also occurs 36 times as ὁ σατανᾶς (Mt. 4:1 a diabolos = Mk. 1:13 a satana; Vulgate always satanas and …
3:14
… Church to teach a doctrine different from that which it has received the order and charism to teach by mandate and indefectible divine assistance (Mt. 28, 18-20; Mk. 16, 15-16; Jn. 14, 16 ff.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 ff.), every man must fully adhere to it (Mk. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Jn. 2, 24), nor ever give ear to contrary doctrines (Rom. 6, 16; Gal. 1, 8; II Jn. 1, 10) …
3:15
Calvin (Calvinus, Cauvin, Chauvin, Calvin Jean)
… Therefore Sacred Scripture was not the sole criterion of truth; Jesus promised his unfailing assistance and that of the Holy Spirit to the teaching Church, so that it, and not the private interpretation of individuals, should remain "the pillar and ground of the truth" (1 Tim 3:15), and in entrusting to St. Peter "the keys of the kingdom of heaven" and giving him the charge to feed his sheep and his lambs (Jn 21:15), he promised that upon him he would build …
Church, "pillar and ground of the truth" (I Tim. 3:15), personally to Peter, the foundation of the Church (Mt. 16:18), and to his successors in the Roman primacy (v. INFALLIBILITÀ DELLA CHIESA E DEL PAPA).
Florensky's principal work is the book The Pillar and Ground of the Truth (Moscow 1914; cf. 1 Tim. 3:15). The criterion of truth is for him spiritual beauty; Sophia, as a "fourth hypostasis," participates in the life of the Most Holy Trinity. …
3:16
… elect is assimilated to that of the a. and will be in their company, a company already begun here below, so that we are their fellow citizens (Heb. 22, 12). The knowledge of the a. is limited and admits of progress (Mt. 24, 36; Mk. 13, 32; Eph. 3, 10; I Tim. 3, 16). Their number is very great (Heb. 12, 22; Rev. 5, 11). There is also a certain diversity among them; named are: a., archangels, thrones, dominions, virtues, principalities, powers …
… of Christ to flesh animated only by the sensitive soul, the word I. (σάρκωσις) prevailed over others with which Sacred Scripture and the Fathers customarily indicate the mystery of the union of the Word with human nature, such as ἐφανερώθη ἐν σαρκί (1 Tim. 3:16); ἐκένωσεν (Phil. 2:7); ἐπιφάνεια (2 Tim. 1:10); λῆψις (Heb. 2:16); and among the Fathers: οἰκονομία (dispensatio = divine counsel for the salvation of men; cf. Irenaeus, Adv. haer., …
VIII, that is Lectio in Sexagesima: Et manifeste magnum est pietatis sacramentum... quae nunc est et futura (I Tim. 3:16-48). At other times the reference was more complete with the indication of the chapter, verses and incipit. …
… because his countrymen regarded him as such (Cicero, Divin., I, 18); despite the approval of the hagiographer, a wide margin remains for poetic hyperbole and for exceptions. Tit. 3, 5-8 perhaps cites a baptismal liturgical hymn (analogous to that of I Tim. 3, 16; cf. I Cor. 14, 26; Eph. 5, 14, 19). Some similarity has also been noted with I Pt., written around the time when Paul was in Rome for the first time.
3:23
… The counsels given by the hagiographer not as such do not become God's counsels, but remain the counsels of a prudent person (e.g., I Tim. 3:23; II Tim. 4:13, 21). Base deeds are always implicitly disapproved, virtuous ones approved within the limits of the morality professed. …
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.