He gives him lessons concerning widows, and how he is to behave to his clergy.
Hovv to behaue himself tovvardes yong and old. 3 to bestovv the Churches oblations vpon the needy vvidovves, 9 and not to admitte the said Churches vvidovves vnder threescore yeres old. 17 In distribution to respect vvel the Priests that are painful. 19 and hovv in his Consistorie to heare accusations against Priests. 22 to be straite in examining before he giue Orders, to be chast, and to remitte somevvhat of his drinking vvater.
1An ancient man rebuke not, but entreat him as a father: young men, as brethren:Non rampognare il seniore, ma pregalo, qual padre: i giovani, come fratelli;A Seniour rebuke not: but beseeche as a father: yong men, as brethren:Seniorem ne increpaveris, sed obsecra ut patrem: juvenes, ut fratres: 2Old women, as mothers: young women, as sisters, in all chastity.Le attempate, come madri, le giovinette come sorelle, con tutta castimonia:old vvomen, as mothers: yong vvomen, as sisters, in al chastitie.anus, ut matres: juvenculas, ut sorores in omni castitate: 3Honour widows that are widows indeed.Onora le vedove, che sono veramente vedove.Honour vvidovves: vvhich are vvidovves in deede.viduas honora, quæ vere viduæ sunt. 4But if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God.Che se una vedova ha dei figliuoli, o de' nipoti, impari in primo luogo a governar la sua casa, e a rendere in contraccambio ai genitori: imperocché questo è accetto dinanzi a Dio.But if any vvidovv haue children or nephevves: let her learne first to rule her ovvne house, and to render mutual dutie to her parents. for this is acceptable before God.Si qua autem vidua filios, aut nepotes habet: discat primum domum suam regere, et mutuam vicem reddere parentibus: hoc enim acceptum est coram Deo. 5But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day.Quella poi, che è veramente vedova, e abbandonata, in Dio confidi, e perseveri nel supplicare, e orare di, e notte.But she that is a vvidovv in deede and desolate: let her hope in God, and continue in obsecrations & praiers night and day.Quæ autem vere vidua est, et desolata, speret in Deum, et instet obsecrationibus, et orationibus nocte ac die. 6For she that liveth in pleasures is dead while she is living.Imperocché quella, che sta in delizie, vivendo è morta.For she that is in deliciousenes, liuing is dead.Nam quæ in deliciis est, vivens mortua est. 7And this give in charge, that they may be blameless.E tali cose intima loro, affinchè siano irreprensibili.And this commaund that they be blamlesse.Et hoc præcipe, ut irreprehensibiles sint. 8But if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel.Che se uno non ha cura de' suoi, e massimamente di quelli della sua casa, ha rinnegata la fede, ed è peggiore di un infedele.But if any man haue not care of his ovvne, and especially of his domesticals, he hath denied the faith, and is vvorse then an infidel.Si quis autem suorum, et maxime domesticorum, curam non habet, fidem negavit, et est infideli deterior.
9Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.La vedova si elegga di non meno dì sessant'anni, che sia stata moglie di un solo marito,Let a vvidovv be chosen of no lesse thē three score yeres, vvhich hath been the vvife of one husband,Vidua eligatur non minus sexaginta annorum, quæ fuerit unius viri uxor, 10Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints’ feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.Provveduta della testimonianza delle buone opere, se ha allevati i figliuoli, se ha praticata l'ospitalità, sa ha lavati i piedi ai santi, se ha dato sovvenimento ai tribolati, se è stata intenta ad ogni opera buona.hauing testimonie in good vvorkes, if she haue brought vp her children, if she haue receiued to harbour, if she haue vvashed the Saincts feete, if she haue ministred to them that suffer tribulation, if she haue folovved euery good vvorke.in operibus bonis testimonium habens, si filios educavit, si hospitio recepit, si sanctorum pedes lavit, si tribulationem patientibus subministravit, si omne opus bonum subsecuta est. 11But the younger widows avoid. For when they have grown wanton in Christ, they will marry:Ma ricusa le vedove più giovani: imperocché divenute insolenti contro di Cristo, vogliono maritarsi:But the yonger vvidovves auoid. For vvhen they shal be vvanton in Christ, they vvil marie:Adolescentiores autem viduas devita: cum enim luxuriatæ fuerint in Christo, nubere volunt: 12Having damnation, because they have made void their first faith.E hanno la dannazione, perché hanno renduta vana la prima fede:hauing damnation, because they haue made void their first faith.habentes damnationem, quia primam fidem irritam fecerunt; 13And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busy bodies, speaking things which they ought not.Similmente ancora essendo sfaccendate, si avvezzano ad andar gironi per le case: non solamente sfaccendate, ma e cianciatrici, e curiose, cinguettando di quello, che non conviene.and vvithal idle also they learne to goe about from house to house: not only idle, but also ful of vvordes and curious, speaking things vvhich they ought not.simul autem et otiosæ discunt circuire domos: non solum otiosæ, sed et verbosæ, et curiosæ, loquentes quæ non oportet.
14I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil.Voglio adunque, che le giovani si maritino, rilevino i figliuoli, facciano da madre di famiglia, niuna occasione diano all'avversiere di maldicenza.I vvil therfore the yonger to marie, to bring forth children, to be housevviues: to giue no occasion to the aduersarie for to speake euil.Volo ergo juniores nubere, filios procreare, matresfamilias esse, nullam occasionem dare adversario maledicti gratia. 15For some are already turned aside after Satan.Imperocché già alcune si sono rivoltate dietro a satana.For novv certaine are turned backe after Satan.Jam enim quædam conversæ sunt retro Satanam. 16If any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed.Se un fedele ha delle vedove, le soccorra, e non si aggravi la Chiesa: affinchè regga a sostenere quelle, che sono veramente vedove.If any faithful man haue vvidovves, let him minister to them, and let not the Church be burdened: that there may be sufficient for them that are vvidovves in deede.Si quis fidelis habet viduas, subministret illis, et non gravetur ecclesia: ut iis quæ vere viduæ sunt, sufficiat. 17Let the priests that rule well be esteemed worthy of double honour: especially they who labour in the word and doctrine.I preti, che governano bene, sian riputati meritevoli di doppio onore: massimamente quelli, che si affaticano nel parlare, e nell'insegnare.The priestes that rule vvel, let them be esteemed vvorthie of double honour: especially they that labour in the vvord and doctrine.Qui bene præsunt presbyteri, duplici honore digni habeantur: maxime qui laborant in verbo et doctrina. 18For the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.Imperocché dice la scrittura: non metter la musoliera al bue, che tribbia. Ed: è degno l'operaio di sua mercede.For the Scripture saith: Thou shalt not moosel the mouth to the oxe that treadeth out the corne and, The vvorke man is vvorthie of his here.Dicit enim Scriptura: Non alligabis os bovi trituranti. Et: Dignus est operarius mercede sua. 19Against a priest receive not an accusation, but under two or three witnesses.Contro di un prete non ammettere accusa se non con due, o tre testimoni.Against a priest receiue not accusation: but vnder tvvo or three vvitnesses.Adversus presbyterum accusationem noli recipere, nisi sub duobus aut tribus testibus.
20Them that sin reprove before all that the rest also may have fear.Quelli, che peccano, riprendili alla presenza di tutti: affinchè ne prendano timore anche tutti gli altri.Them that sinne, reproue before al: that the rest also may haue feare.Peccantes coram omnibus argue: ut et ceteri timorem habeant. 21I charge thee, before God and Christ Jesus and the elect angels, that thou observe these things without prejudice, doing nothing by declining to either side.Ti scongiuro dinanzi a Dio, e a Gesù Cristo, e agli Angeli eletti, che tali cose tu osservi senza prevenzione, niuna cosa facendo per inclinazione verso l'altra parte.I testifie before God and Christ IESVS, and the elect Angels, that thou keepe these things vvithout preiudice, doing nothing by declining to the one part.Testor coram Deo et Christo Jesu, et electis angelis, ut hæc custodias sine præjudicio, nihil faciens in alteram partem declinando. 22Impose not hands lightly upon any man, neither be partaker of other men’s sins. Keep thyself chaste.Non ti dar fretta ad imporre le mani ad alcuno, e non prender parte ai peccati degli altri. Te stesso conserva puro.Impose hādes on no man lightly, neither do thou communicate vvith other mens sinnes. Keepe thy self chast.Manus cito nemini imposueris, neque communicaveris peccatis alienis. Teipsum castum custodi. 23Do not still drink water, but use a little wine for thy stomach’s sake and thy frequent infirmities.Non voler tuttora bere acqua, ma fa uso di un poco di vino a causa del tuo stomaco, e delle frequenti tue malattie.Drinke not yet vvater: but vse a litle vvine for thy stomake, and thy often infirmities.Noli adhuc aquam bibere, sed modico vino utere propter stomachum tuum, et frequentes tuas infirmitates. 24Some men’s sins are manifest, going before to judgment: and some men they follow after.I peccati di alcuni uomini sono manifesti, e prevengono il giudizio: ad altri poi vanno loro appresso.Certaine mens sinnes be manifest, going before to iudgement: and certaine men they folovv.Quorumdam hominum peccata manifesta sunt, præcedentia ad judicium: quosdam autem et subsequuntur. 25In like manner also good deeds are manifest: and they that are otherwise cannot be hid.Parimente le buone operazioni sono manifeste: e quelle, che sono altrimenti, non possono tenersi occulte.In like maner also good deedes be manifest, & they that are othervvise, can not be hidde.Similiter et facta bona, manifesta sunt: et quæ aliter se habent, abscondi non possunt.
5:1
Witham
An ancient man.[Ver. 1. Seniori, presbutero.] Here the word presbyter is not taken as in other places, for a bishop or priest, but for an elderly man, who is otherwise to be dealt with than young men. (Witham)
We cannot sufficiently admire the tenderness and prudence of all this saint's counsels. Reproof, under any circumstances, is always sufficiently painful, without being accompanied by harsh and unfeeling words and manners. Age, though not exempt from fault, should always be treated with tenderness and respect.
5:2
A just medium must be observed in the guidance of the sex, avoiding equally an indiscreet severity or an affection too tender and bordering on sensuality. A just diffidence in self is the best security.
All chastity refers to the heart, eyes, ears, words, looks, with the precautions of times and places.
5:3
Witham
Honour widows. To honour, here means to relieve and maintain. (Witham)
5:4
Witham
Let her[Ver. 4. Discat, in most Greek copies, discant, manthanetosan. Yet St. Chrysostom in his commentary, (log. ig.) expounds it of the widow.] learn first, etc. He gives this as a mark to know if widows deserve to be maintained out of the common stock; if they have been careful of their own family, and to assist their parents, if yet alive. In most Greek copies, and in the Syriac, is read, let them learn; that is let the children and grandchildren learn to govern their family, and to assist their parents, when they are widows; that, as it is said in ver. 16., the Church may not be burthened with maintaining them. (Witham)
Theodoret
Let her render to her children the same good services she has received from her parents, that she may also expect from them what is her due as mother. (Theodoret)
5:5
Witham
She that is a widow indeed, and desolate, (destitute of help, as the Greek word implieth) may be maintained; and then let her be constant in prayers and devotions night and day. (Witham)
Haydock
Every Christian soul is a widow of Jesus Christ, who has been forcibly torn from her: and in her communications with heaven she ought to offer up an afflicted and humbled heart---the heart of a widow. It is thus she will avoid the dangers of the world, and secure true life in unchangeable felicity. (Haydock)
5:6
Witham
For she that liveth in pleasure, (that is, that seeks to live in ease and plenty) is dead[Ver. 6. St. Chrysostom, (log. ig. p. 301.) touto phusin ainigma, etc.] while she is living, by the spiritual death of her soul in sin. See St. Chrysostom with no less eloquence than piety, expounding this riddle, as he terms it, to wit, what it is to be at the same time alive and dead. (Witham)
5:8
Witham
He hath denied the faith, (not in words, but in his actions) and is worse than an infidel; nay, even than brutes, that take care of their young ones. (Witham)
Calmet
Faith may be renounced either by words or by actions, when our conduct shews that in our hearts we really do not believe what would otherwise influence our lives. (Calmet)
We have a horror of the name of apostacy, and fear not its works. Is not this to be a Christian in appearance, and an infidel in heart?
5:9
Not under threescore years of age. Some think he speaks only of such a widow as was placed over all the rest: but the common exposition is of all such widows as were maintained in that manner, who made a vow of chastity, who assisted the ministers of the Church in looking to the poor, and in the administering baptism to women.
Witham
Who hath been the wife of one husband; that is hath never been married but once. (Witham)
5:11
Witham
As for the younger widows,[Ver. 11. Cum luxuriatae fuerint in Christo, otan gar katastreniasosi tou Christou. See Apocalypse xviii. 7, 9. It is a metaphor from horses not to be governed. See St. Jerome, Ep. ad Ageruchiam. tom. iv. part 2. p. 741. tou Christou, that is contra Christum, says Erasmus and Arius Montanus. In injuriam viri sui Christi, says St. Jerome.] admit them not into that number; for when they have grown wanton in Christ, which may signify in the Church of Christ, or as others translate, against Christ; when they have been nourished in plenty, indulging their appetite in eating and drinking, in company and conversation, in private familiarities, and even sometimes in sacrilegious fornications against Christ and their vows, they are for marrying again. See St. Jerome. (Witham)
5:12
Challoner
Having, or incurring and making themselves liable to damnation, by a breach of their first faith, their vow or promise, (Witham) by which they had engaged themselves to Christ. (Challoner)
5:13
Witham
Idle, etc. He shews by what steps they fall. Neglecting their prayers, they give themselves to idleness; they go about visiting from house to house; they are carried away with curiosity to hear what passes, and speak what they ought not of their neighbour's faults. (Witham)
The young widow that bears a near resemblance with this portrait, is not less to be lamented on her own account than feared and shunned on account of others.
5:14
Witham
The younger[Ver. 14. Volo juniores nubere, boulomai neoteras gamein.] (widows) should marry. They who understand this of a command or exhortation to all widows to marry, make St. Paul contradict himself, and the advice he gave to widows 1 Corinthians vii. where he says, (ver. 40.) She (the widow) will be more happy if she so remain according to my counsel; and when it is there said, I would have all to be as myself. [See the notes on those places.] He can therefore only mean such young widows, of whom he is speaking, that are like to do worse. Thus it is expounded by St. Jerome to Sabina:[Ver. 14. St. Jerome, (Ep. ad Sabinam, tom. iv. part. 2. p. 669.) maritum potius accipiat quam diabolum. The same author, (Ep. ad Ageruchiam. p. 741.) multo tolerabilius habere secundum virum, quam plures adulteros.] "Let her rather take a husband than the devil." And in another epistle, to Ageruchia: "It is better to take a second husband than many adulterers." St. Chrysostom[Ver. 14. St. Chrysostom, (log. ie. p. 311.) boulomai, epeide autai boulontai.] on this verse: I will, or would have such to marry, because they themselves will do it. See also St. Augustine,[Ver. 14. St. Augustine, (de bono viduitatis, ch. VIII.) nubant antequam Deo voveant, quod nisi reddant, jure damnantur. And in Psalm lxxv. Quid est primam fidem irritam fecerunt? voverunt et non reddiderunt. And again St. Augustine, Non sitis pigri ad vovendum. Non enim viribus vestris implebitis: deficietes, si de vobis praesumitis, si autem de illo cui vovistis, vovete, securi reddetis.] de Bono viduitatis, ch. VIII. (Witham)
5:15
Witham
For some are already turned aside after Satan, by breaking the vows they had made. "Yet it does not follow, (says St. Augustine in the same place [de Bono viduitatis, ch. VIII.]) that they who abstain not from such sins may marry after their vows. They might indeed marry before they vowed; but this being done, unless they keep them they justly incur damnation." "Why is it, (says he again, on Psalm lxxv.) they made void their first faith? but that they made vows, and kept them not. But let not this (says he) make you abstain from such vows, for you are not to comply with them by your own strength; you will fall, if you presume on yourselves; but if you confide in him to whom you made these vows, you will securely comply with them." How different was the doctrine and practice of the first and chief of the late pretended reformers, who were many of them apostates after such vows? (Witham)
5:17
The priests, or ancient ministers, (that is, bishops, priests, etc.) deserve a double honour; that is to be more liberally supplied and maintained by the flock, especially when they labour in preaching the word.
Witham
Thou shalt not muzzle, etc. See 1 Corinthians 9:9. (Witham)
It is the obligation of the faithful to provide a decent maintenance for their pastors, and the duty of pastors to be content with little. Happy the church where there is no further difference found than between the liberality of the former and the disinterestedness of the latter!
5:19
Against a priest. The word presbyter[Ver. 19. Adversus presbyterum, kata presbuterou. And St. Chrysostom, (p. 313.) ten elikian.] is commonly here expounded of bishops and priests; though St. Chrysostom understands it of men advanced in age.
Witham
Receive not an accusation; that is do not sit as judge, nor hearken to such information. (Witham)
5:20
Witham
Them that sin, so as to be public criminals, etc. (Witham)
5:21
Witham
Without prejudice[Ver. 21. Sine praejudicio, choris prokrimatos.] for or against any one, not declining to either side, holding the scales of justice equally. (Witham)
5:22
Impose not hands lightly upon any man, in promoting him to be a minister of God by the sacrament of orders, unless he be duly qualified.
Witham
Neither in this be partaker of other men's sins, as they make themselves who ordain others rashly. (Witham)
5:24
Some men's sins are manifest, etc. These two verses seem connected with the admonition before given, as to ordaining ministers, some men's sins and evil life being so manifest, that they are certain to be rejected.
And some men they follow after: they appear not till after a trial and examination.
Witham
In like manner also good deeds, and good lives of some men, are so manifest, that they are easily admitted. And such as are otherwise, (that is, when they are desirous to conceal their virtues) they cannot be hidden: by an examination and trial they will appear. (Witham)
Calmet
This refers to what he had said before, that he ought not easily to ordain others, but pass his judgment with scrutiny and impartiality. But there are some whom the public voice already condemns; their crimes are manifest: and there are others, though bad, whose crimes cannot be proved without examination. (Calmet)
St. Basil
St. Basil thinks it refers to the general judgment. Many both good and bad actions are at present manifest: others shall not be known till the day of judgment. Hypocrites are reserved to be judged by the Lord, as we cannot pronounce upon their actions. (St. Basil, lib. de Virgin.)
5:12
Their first faith.... Their vow, by which they had engaged themselves to Christ.
5:3
3. Widovves in deede.] Ambr. in hunc loc. S. Ambrose calleth them vvidovves and desolate in deede, that might marie, but to make them selues better and more vvorthy of God, refuse mariage, vvhich they knovv to be but once blessed, Luc. c. 2, 37. imitating holy Anne, widowhod. vvho in fasting and praiers serued God night and day, neuer knovving but one husband. Such professed vvidovves then are to be honoured and succoured. Neither doth he speake onely of the Churches vvidovves (of vvhom specially aftervvard) but of al that by profession kept their vvidovvhod, exhorting them to passe their time in praier and fasting, v. 5. Vvhich vvas an honorable and holy state much vvritten of, and commended in the primitiue Church, namely by S. Ambrose and by S. Augustine, vvho vvrote bookes intitled thereof, and make it next to virginitie. Ambr. de viduis. August. de bono viduitatis.
In the liturgy The Epistle for holy vvidovves.
5:5
Because of this continual praier vvhich standeth not vvith cōiugal & carnal actes of matrimonie (as the Apostle signifieth 1 Cor. 7, 5) therfore vvere these vvidovves to liue in the state of perpetual continencie.
5:8
8. He hath denied.] Not that by this or by any other deadly sinne (except incredulitie or doubtfulnes in beleefe) they lose their faith: but that their factes be not ansvverable to their faith and to Christian religion, vvhich prescribeth al such duties.
5:9
9. Let a vvidovv be chosen.] Novv he speaketh more particularly and specially of such vvidovves as vvere nourished and found by the oblations of the faithful & the almes of the Church, widowes called Diaconissa, & their office. and did vvithal some necessarie seruices about vvomen that vvere to be professed or baptized, for their instruction and addressing to that and other Sacraments, and also about the sicke and impotent: and vvithal sometimes they had charge of the Church goods or the disposition of them vnder the Deacons: in respect vvhereof they also and the like are called Diaconissae, Eusebius li 6 c 35 reciteth out of Cornelius Epistle, that in the Church of Rome there is one Bishop, 40 Priests, sixe Deacons, seuen Subdeacons, Acoluthi 42, Exorcistes, Lectors, and Ostiarij 52, vvidovves together vvith the poore 150, al vvhich God nourisheth in his Church. See Act. Apost. c. 6. S. Chrysostom li. 3 de Sacerd••ip propius finem. S. Epiphanius in haresi 79 Collyridianorum. Novv then, vvhat maner of vvomen should be taken into the fellovvship of such as vvere found of the Church, he further declareth. These widowes must haue had but one husbād: wherof many Catholike cōclusiōs are deduced.
9. The vvife of one husband.] If you vvould haue a plaine paterne of Heretical fraude, corruption, and adulteration of the natiue sense of Gods vvord, and an inuincible demonstration that these nevv Glosers haue their consciences feared and hartes obdurated, vvillingly peruering the Scriptures against that vvhich they knovv is the meaning thereof, to the maintenance of their sectes: marke vvel their handling of this place about these vvidovves of the Church. S. Paul prescribeth such onely to be admitted as haue been the vviues of one husband, that is to say, once onely maried, not admitting any that hath been tvvise maried. By vvhich vvordes the Catholikes proue first, C. 3, 2. that the like phrase vsed before of Bishops and Deacons, that they should be the husbands of one vvife, must needes signifie that they can not be tvvise maried, nor admitted to these and the like functions, if they vvere more then once maried before. Secondly, vve proue by this place against the Aduersaries, that the state of vvidovvhod is more vvorthy, honorable, decent, and pure in respect of the seruice of the Church, and more to be relieued of the reuenues thereof, then the state of maried folkes. and that not onely (as the Aduersaries perhaps may ansvver) for their greater necessitie, or more leisure, freedom, or expedition to serue, in that they be not combered vvith husband and houshold, but in respect of their vidual continencie, chastitie, and puritie, for els such as vvere vvidovves vvith intention and freedom to marie aftervvard, might haue been admitted by the Apostle, as vvel as those that vvere neuer to marie againe.
Thirdly, vve proue that second mariage not onely after admission to the almes or seruice of the Church, but before also, is disagreable and a signe of incontinencie or more lust and fleshlines then is agreable or comely for any person belonging to the Church: and consequently, that the Apostle in the last chapter treating of the holy functions of Bishops, Priests, Deacons, and of the Churches refusing generally bigamos or tvvise maried persons, must needes much more meane that no man tvvise maried should be receiued to holy Orders: and further, that as none vvere admitted to be vvidovves of the Church, that euer intended to marie againe, so none should euer be receiued to minister the Sacraments (vvhich is a thing infinitely more, and requireth more puritie, and continencie, then the office or state of the said vvidovves,) that intended to marie againe. To receiue the body of Christ (saith S. Hierom in Apolog. pro lib. cont. Iouin. ep. 50. c. 6.) is a greater and holier thing then praier, and therfore Priests that must both continually pray and also be occupied about the receiuing or ministring the holy Sacrament daily, must liue continently.
Fourthly, vve proue that it is not vnlavvful to annexe, by precept or the parties promis, single life or chastitle to a vvhole state or order of the faithful, because the Apostle & the vvhole Church in his time ioyned to this state of the Churches vvidovves, perpetual cōtinencie. Fifthly, vve proue hereby that to refuse and not to accept the tvvise maried or such as vvil not liue single, into the state of vvidovves or holy Orders, is not to condemne or forbid second mariage, or once & often marying, vvith the Manichees according to the doctrine of Diuels, as the Protestants (and before them the old condemned Iouinianistes) do blaspheme the Church, for then did S. Paul allovv and teach doctrine of Diuels, vvho refuseth a tvvise maried vvoman, and bindeth others by their entering into this state, neuer to marie againe: as no doubt he did the Cleargie men much more in the 3 chapter before. Thus loe vve Catholikes cōferre & conster the Scriptures, & for this meaning vve haue al the Doctors vvithout exception. Vvhat shift then haue the Heretikes here? for marie and remarie they must, let the Scriptures & al the Doctors in the vvorld say nay to it. In truth they do not expound the vvord of God, but flee from the euidence of it, some one vvay & some an other.
And of al other, Beza vpon this place. their extremest and most shameful tergiuersation is, that the Apostle here forbiddeth not the admission of such vvidovves as haue been tvvise maried, but onely them that haue had tvvo husbands at once. vvhich vvas a very vnprobable and extorted exposition before, concerning Bishops and Deacons, c. 3. and (as S. Hierom saith ep. 83.) malo n•do malus cuneus: but here that an exception should be made onely against vvidovves that had had tvvo husbands together (vvhich vvas a thing neuer lavvful no• neuer heard of) that is a most intolerable impudencie, The Caluinists most absurd exposition of the Apostles wordes. and a cōstruction that neuer came to any vvise mans cogitation before: and yet these their fansies must be Gods vvord, and bigamus or bigamîa must against their old natures and vse of al vvriters, be al one vvith Polygamus and Polygamia. They giue an example of such vvidovves, in vvomen diuorced iustly from their husbands in the old lavv. As though S. Paul here tooke order for the Ievves vvidovves onely, or that had been such a cōmon case among the Ievves also, that the Apostle needed to take so careful order for it, Their blasphemie against the plaine text. finally, they let not to say that if the Apostle should be vnderstood to refuse a vvidovv tvvise maried at sundrie times, it vvere vnreasonable & iniurious to second mariages, vvhich haue no more indecencie or signe of incontinencie (say they) then the first. Thus bold they are vvith the Apostle and al antiquitie.
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11. Wanton in Christ.] Vvidovves vvaxing vvarme, idle, and vvel fedde by the Church, Iust after husbands, as also Apostate-Priests and Superintendents marie, specially after they haue gotten good Ecclesiastical liuings. Which is to waxe vvanton in Christ, or against Christ. 〈Greek〉. 〈Greek〉 The Greeke vvord signifieth to cast of the raines or bridle, that is, the bond or promis of continencie which they had put vpon them.
11. They vvil.] The very vvil to breake the vovv of chastitie, is damnable. In the chastitie of vvidovvhod or Virginitie (saith S. Augustine) the excellencie of a greater gift is sought for. Which being once desired, chosen, and offered to God by vovv, it is not onely damnable to enter aftervvard into mariage, but though it come not actually to mariage, onely to haue the vvil to marie is damnable. Aug. li. de bono viduit. cap. 9.
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12. Hauing damnation.] It signifieth not blame, checke, or reprehension of men, as some to make the fault seeme lesse, vvould haue it: but 〈Greek〉 iudgement or eternal damnatiō, which is a heauy sentence. God graunt al maried Priests and Religious may consider their lamentable case. Vvhat a greuous sinne it is, see S. Ambrose ad virginem lapsam cap. 5 & 8.
12. Their first faith.] Al the auncient fathers that euer wrote commentaries vpon this Epistle, Greeke and Latin, as S. Chrysostom, Theodorete, Oecumenius, Theophylactus, Primasius, S. Ambrose, Ven. Bede, Haimo, Anselme, and the rest: also al others that by occasion vse this place, as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate. Breaking of their first faith, is (by the consent of a antiquitie) vvhē they bre⸢a⸣ke their vovv of chastitie. S. Epiphanius har. 48. S. Hierom cont. Iouinianum li. 1. c. 7. & in c. 44. Ezech. prope finem. S. Augustine in exceding many places: al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently. What is to breake their first faith • saith S. Augustine. They vovved, and performed not. In ps. 75. prope finem. Againe in an other place, They breake their first faith, that stand not in that vvhich they vovved. Li. de Sancta virgin. c. 33. Againe he and a• the fathers vvith him in Carthage Councel before named: If any vvidovves, how yong so euer they vvere left of their husbands deceased, haue vovved them selues to God, left their laical habite, and vnder the testimonie of the Bishop and Church haue appeared in religious vveede, and aftervvard go• any more to secular mariage, according to the Apostles sentence they shal be damned, because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel. Why this vow is called faith or fidelitie.
And this promis of chastitie is called, faith, because the fidelitie betvvixt maried persons is ordinarily called of holy writers, faith: and the vovv of chastitie made to God, ioyneth him & the persons so vovving, as it vvere in mariage, so farre, that if the said persons breake promis, they are counted and called in the last alleaged Councel, Gods adulterers. In the 3 to the Romanes also and often els vvhere, faith is taken for promis or fidelitie. And that it is so taken here, the vvordes irritum facere (to frustrate and make void) do proue. for that terme is commonly vsed in matter of vovv, Vvhy the first faith. promis, or compacte. Gen. 17. Num. 30. This promis is called here prima fides (the first faith) in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie. So saith S. Augustine li. de bono viduit. c. 8. & 9. and Innocentius 1 ep. 2 •ap. 13. to. 1. Con•. And this is the onely natiue, euident, The heretikes exposition of this first faith, impossible & against the text. and agreable sense to the circumstance of the letter. And the vaine euasion of the Heretikes to saue the Apostate-Monkes, Friers, Nunnes, and Priests from damnation for their pretended mariages, is friuolous: to vvit, that first faith here signifieth the faith of Baptisme or Christian beleefe, & not the promis or vovv of Chastitie. But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie, they breake their faith, and by breaking their faith they be damned, if they die vvithout repentance. In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages, they lose their labour and struggle against their ovvne conscience and plaine Scripture.
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14. I vvil the yonger.] S. Paul meaneth not that vvidovves professed should marie. He speaketh of such yong ones as vvere yet free. For such as had already made vovv, neither could they vvithout damnation marie, vvere they yong or old, nor he vvithout sinne commaund or counsel them to it. Neither (as S. Hierom proueth to othervvise Ag•ruchia ep. 11. Gerontia, and S. Chrysostom vpon this place) doth he precisely commaund or counsel the yong ones that vvere free, to marie, or absolutely forbid them to vovv chastitie: God for bid, say they. But his speach conteineth onely a vvise admonition to the frailer sort, that it vvere farre better for them not to haue vowed at all, but to haue maried againe, then to haue fallen to aduoutrie and Apostasie after profession. It is better for the frailer sort, that are in danger of falling, to marie rather then to vow. Vvhich is no more but to preferre second mariage before fornication: and a good warning, that they vvhich are to professe, looke wel vvhat they do. S. Paules experience of the fall of some yong ones to mariage, caused him to giue this admonition here: as also that before, that none should be receiued to the Churches almes vnder threescore yeres of age. Not forbidding the Church for euer, to accept any vovves of vvidowes or virgins til that age, as the Heretikes falsely affirme: but shewing vvhat vvas meete for that time and the beginning of Christianitie, vvhen as yet there vvere no Monasteries builded, no prescript rule, Yong vvomen may be professed & taken into religion. no exact order of obedience to Superiors: but the professed (as S. Paul here noteth) coursed & wandered vp and downe idly, as novv our professed virgins or Nunnes do not, neither can do. Of vvhom therfore, vvhere discipline is obserued, there is no cause of such danger. Besides that vvidowes hauing had the vse of carnal copulation before, are more dangerously tempted, then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures. See S. Ambrose li. de viduis, prouing by the example of holy Anna, vvho liued a vvidow euen from her youth til 80 yeres of age, in fasting and praying night and day, that the Apostle doth not here without exception forbid al yong vvidowes to vow, yea he esteemeth that profession in the yonger women much more laudable, glorious, and meritorious. See his booke de Viduis in initio.
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15. After Satan.] To marie after the vovv of Chastitie, is to goe after Satan. Vve may here learne, that for those to marie vvhich are professed, is to turne backe after Satan. For he speaketh of such as vvere maried cōtrarie to their vow. And herevpon vve call the Religious that marie (as Luther, Bucer, Peter martyr and the rest) Apostataes. More vve learne, that such yong ones haue no excuse of their age, or that they be vehemently tempted and burne in their concupiscences, or that they haue not the gift of Chastitie. For notvvithstanding al these excuses, these yong professed vvidowes if they marie, go backvvard after Satan, and be Apostataes, & damned, except they repent. For as for the Apostles vvordes to the Corinthians, 1 Cor. 7. It is better to marie then to burne, Vve haue before declared out of the fathers, and here vve adde, that it pertaineth onely to persons that be free and haue not vowed to the contrarie. as S. Ambrose li. ad virg. laps. c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont. Iouin. c. 7. expound it.
The Heretikes of our time thinke there is no remedie for fornication or burning, The heretikes only remedie against concupiscence is mariage. but mariage. and so did S. Augustine vvhen he was yet a Manichee. Puta•am me miserum &c. I thought (saith he li. 6. Confes. c. 11.) that I should be an vnhappie and miserable man if I should lacke the companie of a vvoman, and the medicine of thy mercie to heale the same infirmitie I thought not vpon, because I had not tried it: and I imagined that continencie vvas in a mans ovvne povver and libertie, vvhich in my self I did not feele: being so foolish not to vnderstand that no man can be continent vnles thou giue it. The vow of chastitie lawful, possible to be kept, more grateful to God. Verely thou vvouldest giue it, if vvith invvard mourning I vvould knocke at thy 〈◊〉, and vvith sound faith vvould •ast my care vpon thee.
By al vvhich you may easily proue, that chastitie is a thing that may lavvfully be vowed, that it is not impossible to be fulfilled by praier, fasting, and chastisement of mens concupiscence, that it is a thing more grateful to God then the condition of maried persons: for els it should not be required either in the Cleargie or in the Religious. finally, that it is most abominable to persuade the poore virgins or other professed to such sacarilegious vvedlocke, which S. Augustine auoucheth to be vvorse then aduoutrie. de b•n. vid•. •. 4. 11. Iouinian vvas the first that euer made mariage equal vvith virginitie or chast life, Iouinians heresie in this point, cōdemned of old, is called of the Protestants, Gods vvord. for vvhich he vvas condemned of heresie. Aug. in argumento li. de bon• Coniugali. de pec. merit li. 3. c. 7. Li. de hares. har. 82. He vvas the first that persuaded professed virgins to marie, which S. Augustine saith vvas so clerely and vvithout question vvicked, that it could neuer infect any Priest, but certaine miserable Nunnes. Yea for this strange persuasion he calleth Iouinian a monster, saying of him thus Li. 2. Retract. cap. 22. The holy Church that is there (at Rome) most faithfully and stoutly resisted this monster. S. Hierom calleth the said Heretike and his complices, Christian epicures. li 2 cont. Iouin. c. 19. See S. Ambrose ep. 82 ad v••c•llensem epi••opum in initi•. But vvhat vvould these holy doctors haue said, if they had liued in our doleful time, vvhen the Protestants go quite avvay vvith this vvickednes, and call it Gods vvord?
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17. In vvord and doctrine.] Such Priests specially and Prelates are vvorthy of double, that is, of the more ample honour, that are able to preach and teach, and do take paines therein. Vvhere vve may note, that al good Bishops or Priests in those daies vvere not so vvel able to teach as some others, Many good & vvorthie Bishops, that haue not the gift of preaching and teaching. and yet for the ministerie of the Sacraments, and for vvisedom and gouernement, vvere not vnmeete to be Bishops and Pastors. for though it be one high commendation in a Prelate, to be able to teach, as the Apostle before noted: yet al can not haue the like grace therein, and it is often recompensed by other singular giftes not lesse necessarie. S. Augustine laboured in vvorde and doctrine, Alipius and Valerius vvere good Bishops, and yet had not that gift. Possid. in vit. Aug. c. 5. And some times and countries require preachers more then other. Al vvhich vve note, to discouer the pride of Heretikes, that contemne some of the Catholike Priests or Bishops, pretending that they can not preach as they do, vvith meretricious and painted eloquence.
•3. Water.] You see hovv lavvful and hovv a holy a thing it is, to fast from some meates or drinkes, either certaine daies, or alvvaies, as this B. Bishop Timothee did: vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities. And marke vvithal, vvhat a calumnious and stale cauillation it is, that to abstaine from certaine meates and drinkes for punishment of the body or deuotion, is, to condemne Gods creatures. See an homilie of S. Chrysostom vpon these vvordes, to. 5.
Double honour and liuelihod due to good Priestes.
Concordance Deu. 25.
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Concordance 1. Cor. 9.
Concordance Mat. 10, 10.
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Here the Apostle vvil not haue euery light felovv to be heard against a priest. so S. Augustin for the like reuerence of priesthod, admonisheth P• ̄carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest. ep. 212.
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Bishops must haue great care that they giue not orders to any that is not wel tried for his faith; learning, and good behauiour.
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St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Chap. v. ver. 1 . “Rebuke not an elder.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the Church. In the First Epistle to Timothy do we not read: “These things command and teach?” What these things are, has been told previously. Do we not read there: “Rebuke not an elder, but entreat him as a father?”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.20
40. In the following words of the apostle we have the temperate style: “Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters.”
Pope St Leo I the Great † AD 461 Letters 14
… yet the correction ought to be so applied as ever to keep love inviolate. Wherefore also it is that the blessed Apostle Paul, in instructing Timothy upon the ruling of the Church, says: “an elder rebuke not, but intreat him as a father: the young men as brethren: old women as mothers: young women as sisters in all purity
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.1
( Admonition 2.) Differently to be admonished are young men and old; because for the most part severity of admonition directs the former to improvement, while kind remonstrance disposes the latter to better deeds. For it is written, Rebuke not an elder, but entreat him as a father (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.1
The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (
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St Theonas of Alexandria † AD 300 The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain 8
If the emperor visits her imperial majesty, or she him, then should ye also be most circumspect in eye and demeanour, and in all your words. Let her mark your mastery of yourselves and your modesty;
St Jerome † AD 420 The Letters of St. Jerome 60.10
… In public he recognized him as a bishop; at home he looked upon him as a father. The seriousness of his disposition was mitigated by a cheerful expression. But while his laughter was joyous it was never loud. Christ’s virgins and widows he honoured as mothers and exhorted as sisters “with all purity.”
St Jerome † AD 420 The Letters of St. Jerome 123.15
15. Do not associate with young women or cleave to them, for it is on account of such that the apostle makes his concession of second marriage, and so you may be shipwrecked in what appears to be calm water. If Paul can say to Timothy, “the younger widows refuse,” and again “love the elder women as mothers; the younger as sisters, with all purity,”
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St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 3
… They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.”
Tertullian † AD 220 On Patience 13
… by the bodily immolation of patience not only recovered his kingdom, but—what is more to be desired by a man—made satisfaction to God. Further, if we set down in order the higher and happier grades of bodily patience, (we find that) it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.75
In the first Epistle of Paul to Timothy: “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.”
St Ambrose of Milan † AD 397 Concerning Widows 2
… I am not the only person to do them honour, but the Doctor of the Gentiles did so first, when he said: “Honour widows that are widows indeed. But if any widow have children or nephews, let her first learn to govern her own house, and to requite her parents.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Ver. 3 . “Honor widows, that are widows indeed.”
St Jerome † AD 420 The Letters of St. Jerome 79.7
… He is training a church still untaught in Christ, and making provision for people of all stations but especially for the poor, the charge of whom had been committed to himself and Barnabas. Thus he wishes only those to be supported by the exertions of the church who cannot labour with their own hands, and who are widows indeed,
St Jerome † AD 420 The Letters of St. Jerome 123.6
… that the church may not be charged, but may be free to relieve those that are widows indeed. “Honour widows,” he writes, “that are widows indeed,” that is, such as are desolate and have no relations to help them, who cannot labour with their hands, who are weakened by poverty and overcome by years, whose trust is in God and their only work prayer.
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St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Ver. 4 . “But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents.”
St Augustine of Hippo † AD 430 The Confessions 9.9
… Whosoever of them knew her, did in her much magnify, honour, and love Thee; for that through the testimony of the fruits of a holy conversation, they perceived Thee to be present in her heart. For she had “been the wife of one man,” had requited her parents, had guided her house piously, was “well-reported of for good works,” had “brought up children,”
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St Ambrose of Milan † AD 397 Concerning Widows 2
… But elsewhere, when a widow who is approved is to be selected, she is bidden not only to bear in mind but also to hope in the Lord: “For she that is a widow indeed,” it is said, “and desolate, must hope in God, and be instant in supplications and prayers night and day.”
St Ambrose of Milan † AD 397 Concerning Widows 9
56. So, then, Peter’s mother-in-law found some to pray for her. And you, O widow, find those who will pray for you, if as a true widow and desolate you hope in God, continue instant in supplications, persist in prayers,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
But hast thou no husband? yet hast thou a consolation, even the Father of the orphans, and Judge of the widows. Hear even Paul pronouncing this widowhood blessed, and saying, “Now she that is a widow indeed and desolate, trusteth in the Lord.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… 5 ): let Cornelius convince us, for, “thy prayers,” it says, “and thine alms are come up before God.” ( ch. x. 4 .) Let Paul convince us, who says, “Now she that is a widow indeed and desolate, trusteth in God, and continueth in supplications night and day.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
“But she,” he says, “that is a widow indeed, and desolate, hath her hope set on God.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Ver. 5 . “Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… It has turned back wars, it has benefited an entire nation though undeserving. “I have heard their groaning” (He says) “and am come down to deliver them.” ( Acts vii. 34 .) It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. (
St Jerome † AD 420 The Letters of St. Jerome 54.7
… a mask of this kind belongs to Antichrist. With what confidence can a woman raise features to heaven which her Creator must fail to recognize? It is idle to allege in excuse for such practices girlishness and youthful vanity. A widow who has ceased to have a husband to please, and who in the apostle’s language is a widow indeed,
St Jerome † AD 420 The Letters of St. Jerome 123.3
… He had previously described his ideal widow as one who had been the wife of one man, who had brought up children, who was well reported of for good works, who had relieved the afflicted with her substance, whose trust had been in God, and who had continued in prayer day and night.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.1
… For what could be more suitably the business of your widowhood than to continue in supplications night and day, according to the apostle’s admonition, “She that is a widow indeed, and desolate, trusteth in God, and continueth in supplications night and day”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.7
… For the apostle does not ascribe this gift to every widow, but to her who, being a widow indeed, and desolate, “trusteth in God, and continueth in supplication night and day.” Observe, however, most vigilantly the warning which follows: “But she that liveth in pleasure is dead while she liveth;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.29
… Observe, however, what is written concerning the other Anna, the widow: she “departed not from the temple, but served God with fastings and prayers night and day.” In like manner, the apostle said in words already quoted, “She that is a widow indeed, and desolate, trusteth in God and continueth in supplications and prayers night and day;”
St Augustine of Hippo † AD 430 On the Holy Trinity 12.7
11. For that the Apostle Paul, when speaking outwardly of the sex of male and female, figured the mystery of some more hidden truth, may be understood from this, that when he says in another place that she is a widow indeed who is desolate, without children and nephews, and yet that she ought to trust in God, and to continue in prayers night and day,
St Augustine of Hippo † AD 430 On the Good of Widowhood 18
… For both thou hast had one husband, and he lived not long with thee in the flesh; and, by this means, in case that thou shall show forth obedience to the words of the Apostle, saying, “But she who is a widow indeed and desolate, hath hoped in the Lord, and persevereth in prayers night and day,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.5
… but persons destitute and widowed have the consolation “of the Father of orphans and Judge of widows:” they have the consolation of Him that say to Him, “For my father and my mother have forsaken me, but the Lord hath taken up me:” and they that have hoped in the Lord, continuing in prayers by night and by day:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.16
16. “I will bless her widow with blessings, and will satisfy her poor with bread” ( ver. 15 ). Every soul that is aware that it is bereft of all help, save of God alone, is widowed. For how doth the Apostle describe a widow? “She that is a widow indeed and desolate, trusteth in God.”
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 11
Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy “be not so much as named among you.” Let not the widows live a life of pleasure, lest they wax wanton against the word.
St Ambrose of Milan † AD 397 Concerning Widows 9
… And you, O widow, find those who will pray for you, if as a true widow and desolate you hope in God, continue instant in supplications, persist in prayers, treat your body as dying daily, that by dying you may live again; avoid pleasures, that you, too, being sick, may be healed. “For she that liveth in pleasure is dead while she liveth.”
St John Chrysostom † AD 407 Letter to a Young Widow 2
… Neither did Paul confine his discourse on the subject to these remarks, but also in another place again he has manifested great anxiety about it where he says “Now she who liveth in pleasure is dead while she liveth; but she who is a widow indeed and desolate hath set her hope in God, and continueth in prayers and supplications day and night.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.6
… and wilt not thou who hast been educated in piety from the first, imitate a fellow-servant; one who by conversion was brought to the faith at a later period of life? Knowest thou not, that they who are in sins are dead whilst they live; and that they who live in righteousness, although they be dead, yet they live?
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 15.4
… If, then, thou avoidest luxurious living, thou removest the foundation of extortion, and rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity from its extremity. Hence Paul saith, that “she who liveth in pleasure is dead while she liveth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
… Hear with him the blessed Paul also, setting many laws for them; and both about garments, and ornaments of gold, and plaiting of hair, and luxurious
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
Of what then should one make use? He tells this also: of contentedness instead of covetousness. “For contentment,” he saith, “with godliness is great gain.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… The people of Israel “sat down to eat and to drink, and rose up to play.” ( Ex. xxxii. 6 .) Therefore saith the Scripture, “When thou hast eaten and drunken, remember the Lord thy God.” ( Deut. vi. 12 .) For they fell over a precipice, in failing into luxury. “The widow,” he saith, “that liveth in pleasure, is dead while she liveth” (
St John Chrysostom † AD 407 Homilies on First Corinthians 27
“What then? ought we to fast after receiving?” I say not this, neither do I use any compulsion. This indeed were well: however, I do not enforce this, but I exhort you not to feast to excess. For if one never ought to live luxuriously, and Paul showed this when he said, “she that giveth herself to pleasure is dead while she liveth” (
St John Chrysostom † AD 407 Homilies on First Corinthians 39
… And the reason of these things is their being nailed to things present, and gaping after this life only. Whence also such men are full of infinite sadness; for name whatever pleasure thou wilt, the fear of their end is enough to annihilate all, and such an one “is dead, while he is yet alive.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… xiii. 14 .), is not this said absolutely to all? and what when he says, “Meats for the belly, and the belly for meats, but God shall bring to nought both it and them” ( 1 Cor. vi. 13 .); or what when he says, “But she that giveth herself to pleasure, is dead while she liveth” (
St John Chrysostom † AD 407 Homilies on Philippians 12
… What then can surprise her? None of all these things. Doth wealth elevate her? By no means, she knoweth that money is nothing. Doth glory? She hath been taught that “all the glory of man is as the flower of grass.” ( Isa. xl. 6 .) Doth luxury? She hath heard Paul say, “She that giveth herself to pleasure is dead while she liveth.” (
St John Chrysostom † AD 407 Homilies on Philippians 13
… The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained
St John Chrysostom † AD 407 Homilies on 2 Timothy 7
… For as “that which is comely,” and “that ye may attend upon the Lord without distraction,” is the mark of the one state, so it is the mark of the other to be desolate, to “continue in supplications and prayers,” to renounce luxury and pleasure. For “she that liveth in pleasure is dead whilst she liveth.” (
St Jerome † AD 420 The Letters of St. Jerome 22.8
8. Now, if such are the temptations of men who, since their bodies are emaciated with fasting, have only evil thoughts to fear, how must it fare with a girl whose surroundings are those of luxury and ease? Surely, to use the apostle’s words, “She is dead while she liveth.”
St Jerome † AD 420 The Letters of St. Jerome 54.8
8. So much for dress and adornment. But a widow “that liveth in pleasure”—the words are not mine but those of the apostle—“is dead while she liveth.”
St Jerome † AD 420 The Letters of St. Jerome 69.9
… let us now learn what priests ought not to be. Indulgence in wine is the fault of diners out and revellers. When the body is heated with drink it soon boils over with lust. Wine drinking means self-indulgence, self-indulgence means sensual gratification, sensual gratification means a breach of chastity. He that lives in pleasure is dead while he lives,
St Jerome † AD 420 The Letters of St. Jerome 79.7
… still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to say as addressed not to you but to your girlish years. A widow “that liveth in pleasure is dead while she liveth.”
St Jerome † AD 420 Against Jovinianus 2.9
… and it is an idle pretence which some men put forward that they can take their fill of pleasure with their faith and purity and mental uprightness unimpaired. It is a violation of nature to revel in pleasure, and the Apostle gives a caution against this very thing when he says,
St Augustine of Hippo † AD 430 The Confessions 13.21
… but the faithful also are exhorted, and are manifoldly blessed by them day by day. But the living soul takes its origin from the earth, for it is not profitable, unless to those already among the faithful, to restrain themselves from the love of this world, that so their soul may live unto Thee, which was dead while living in pleasures,
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… by those who were to bury it He meant those who were dead in soul by the impiety of unbelief, such, namely, as are awakened when it is said, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” And there is a death which the apostle denounces, saying of the widow, “But she that liveth in pleasure is dead while she liveth.”
St Augustine of Hippo † AD 430 On the Good of Marriage 14
… whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character of their own, of the unmarried and married; as she deserves the excess of hatred, who containing from marriage,
St Augustine of Hippo † AD 430 Of Holy Virginity 34
… unless they correct and set right their heart, and by the fear of God again overcome their lust, must be accounted among the dead; whether they pass their time in delights, whence the Apostle says, “But she who passes her time in delights, living, is dead;”
St Augustine of Hippo † AD 430 On the Good of Widowhood 26
… For when, in stead of the delights of married women, which they have in the flesh of their husbands, the use of other carnal delights is taken, as it were to solace them, why should I speak of the evils which follow, when the Apostle hath said in short, that the widow, who lives in delights, living is dead.
St Augustine of Hippo † AD 430 On Two Souls, Against the Manichæans 2
… and that Christ’s saying: "Send the dead to bury their dead," was uttered not with reference to those not living at all, but with reference to sinners, which is the only death of the immortal soul; as when Paul writes: "The widow that giveth herself to pleasure is dead while she liveth,"
St Augustine of Hippo † AD 430 On Two Souls, Against the Manichæans 7
… "Ye are not of God." For we also, perchance, Divine aid having been implored, should have been able easily to see, that it is one thing to live and another to sin, and (although life in sin may be called death in comparison with just life,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.34
… But I would ask why it is that they wish heretics alone to be considered dead, when Paul the apostle has said generally of sin, "The wages of sin is death;" and again, "To be carnally minded is death." And when he says that a widow that liveth in pleasure is dead,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.7
… In what manner, indeed, do your dead men baptize according to your interpretation? Must we not reckon the drunken among the dead (to say nothing of the rest, and to mention only what is well known and of daily experience among all), seeing that the apostle says of the widow, "But she that liveth in pleasure is dead while she liveth?"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 15.6
… I ask now, does the soul live? These feet walk. (To speak only of this one movement.) I am questioning both body and soul, as touching their life. The feet walk, I understand that the body lives. But whither do they walk? To adultery, it is said. Then is the soul dead. For so hath unerring Scripture said, “The widow who liveth in pleasure is dead.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.8
… As the flesh dies in losing the soul, which is its life, so the soul dieth in losing God, who is its life. Of a certainty, then, the soul is immortal. Manifestly immortal, for it liveth even when dead. For what the apostle said of the luxurious widow, may also be said of the soul if it has lost its God, “she is dead while she liveth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.14
… which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he hath in abandoned wilfulness coveted: for “coveting is the root of all evil:” and therefore is the gate of death, for “the widow that liveth in pleasures is dead.”
John Cassian † AD 435 The Conferences of John Cassian 1.14
… no man who allows those things which the Lord hates, remembereth God, nor calls himself with any truth the servant of Him, whose commands he scorns with obstinate rashness: in which death the blessed Apostle declares that the widow is involved, who gives herself to pleasure, saying “a widow who giveth herself to pleasure is dead while she liveth.”
Early Popes (Pseudo-Isidorian Decretals) Of the engagement made in baptism, and of those who have given themselves to the life in common 1
… and while it looks on things that are outside, it does not look in upon things that lurk within; and while it seeks after strange things, it is an evil that makes itself strange to him who does it. Behold, to what does the wisdom of this world urge a man? To live in pleasures. Whence it is said: A widow that liveth in pleasure, is dead while she liveth.
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St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Ver. 7 . “These things give in charge, that they may be blameless.”
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Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
1 Tim. v. 8 . “And especially those of his own house.” He provides for his own and those of his own house, who not only provides for his relatives, but also for himself, by extirpating the passions.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.76
The apostle in his first Epistle to Timothy: “But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.”
St John Chrysostom † AD 407 Homilies on Philippians 6
… 33 .); Mammon says, “Take the bread from the hungry.” Christ says, “Cover the naked” ( Isa. lviii. 7 .); the other says, “Strip the naked.” Christ says, “Thou shalt not hide thyself from thine own flesh,” ( Isa. lviii. 7 .) and those of thine own house;
St John Chrysostom † AD 407 Homilies on 1 Timothy 7
… For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, “They profess that they know God, but in works they deny Him.” ( Tit. i. 16 .) And again, “He hath denied the faith, and is worse than an infidel.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 82
[4.] Let us then believe and love God, that it may not be said of us, “They profess that they know God, but in their works they deny Him.” ( Tit. i. 16 .) And again, “He hath denied the faith, and is worse than an infidel.” (
St Augustine of Hippo † AD 430 City of God 19.14
… Primarily, therefore, his own household are his care, for the law of nature and of society gives him readier access to them and greater opportunity of serving them. And hence the apostle says, “Now, if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.2
… From this wholesome doctrine it was that the Apostle Paul had learned what he taught in turn, when he said, “But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… lest, while through them their neighbours are refreshed with succours of the flesh, they themselves remain fasting from the bread of righteousness. This solicitude of pastors Paul stirs up when he says, If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel (
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Tertullian † AD 220 On the Veiling of Virgins 9
… denying herself either way; both as virgin , in that she is counted a widow , and as widow , in that she is styled a virgin . But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin : a seat to which (besides the “sixty years”
Tertullian † AD 220 To His Wife i.7
… How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been “the wife of one man;”
Origen † AD 254 Origen's Commentary on Matthew 14.22
… and, in regard to deacons, “Let the deacons,” he says, “be the husbands of one wife, ruling their children and their own houses well,” etc. Yea, and also when appointing widows, he says, “Let there be no one as a widow under threescore years old, having been the wife of one man;”
St Ambrose of Milan † AD 397 Concerning Widows 2
9. And of what kind she ought to be who is chosen the description is given in the words of the teacher himself: “Not less than threescore years old, having been the wife of one man.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.16
Now in the first place, to start from that subject which seems to be simpler than the others, the charge of widows appears to cause anxiety to those who take care of them only so far as the expenditure of money is concerned; but the case is otherwise, and here also a careful scrutiny is needed, when they have to be enrolled,
St John Chrysostom † AD 407 Letter to a Young Widow 2
… For in his utterances Christ was speaking through him as he himself said “If ye seek a proof of Christ who is speaking in me?” What then does he say? “Let not a widow be enrolled under threescore years of age” and again “but the younger widows refuse”
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
Ver. 9, 10 . “Let not a widow be taken into the number under threescore years old, having been the wife of one man. Well reported of for good works.”
St Jerome † AD 420 The Letters of St. Jerome 79.7
… Hear the apostle’s counsel: “Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.”
St Jerome † AD 420 The Letters of St. Jerome 123.3
… I must then plant my feet in the steps of the apostle and, as the saying goes, not deviate a hair’s breadth from them either to this side or to that. He had previously described his ideal widow as one who had been the wife of one man, who had brought up children, who was well reported of for good works, who had relieved the afflicted with her substance,
St Jerome † AD 420 The Letters of St. Jerome 123.6
6. Again, no widow of youthful age must quiet her qualms of conscience by the plea that he gives commandment that no widow is to be taken into the number under three-score years old.
St Jerome † AD 420 Against Jovinianus 1.14
… 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 cannot be enrolled in the ranks of the clergy, and so the Apostle tells Timothy,
Sozomen † AD 450 The Ecclesiastical History of Sozomen 7.16
… I believe it was from similar considerations, that the Emperor Theodosius, who was always zealous in promoting the glory of the Church, issued a law, enacting that women should not be admitted into the ministry, unless they had had children, and were upwards of sixty years of age, according to the precept of the Apostle Paul.
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Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
1 Tim. v. 10 . “If she have washed the feet of saints;” that is, if she has performed without shame the meanest offices for the saints.
Tertullian † AD 220 To His Wife 2.4
… Who will, without some suspicion of his own, dismiss her to attend that Lord’s Supper which they defame? Who will suffer her to creep into prison to kiss a martyr’s bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints’ feet?
St Ambrose of Milan † AD 397 Concerning Widows 2
… Nor yet is bodily chastity alone the strong purpose of the widow, but a large and most abundant exercise of virtue. “Well reported of for good works, if she have brought up children; if she have lodged strangers; if she have washed the saints’ feet; if she have ministered to those suffering tribulation; if, lastly, she have followed after every good work.”
St John Chrysostom † AD 407 Letter to a Young Widow 2
… even after this great qualification of age he does not permit her to be ranked in this sacred society but mentions some additional requisites “well reported of for good works, if she have brought up children if she have lodged strangers if she have washed the saints feet if she have relieved the afflicted, if she have diligently followed every good work.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… For if thou bringest them up from their first youth, as they ought to be brought up, they will enjoy an advantage much greater than a father’s protection. For that it is the business of widows—I speak of the bringing up of children—hear Paul saying, “If she hath brought up children” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 5
… “For thou shalt not muzzle the ox,” he says, “when he treadeth out the corn.” ( Deut. xxv. 4 .) “And the laborer is worthy of his hire.” ( 1 Tim. v. 18, and Luke x. 7 .) So that neither is he idle, but receives the reward of work and great work too. But to pray and fast, being idle,
St John Chrysostom † AD 407 Homilies on 1 Timothy 9
Moral . Hear this, ye fathers and mothers, that your bringing up of children shall not lose its reward. This also he says, as he proceeds, “Well reported of for good works; if she have brought up children.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 7
Wouldest thou know what a widow is, and what a widow’s dignity, hear Paul’s account of it. “If she have brought up children, if she have lodged strangers, if she have washed the Saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.” (
St Augustine of Hippo † AD 430 The Confessions 5.9
… Thou, most merciful God, despise the “contrite and humble heart” of that pure and prudent widow, so constant in alms-deeds, so gracious and attentive to Thy saints, not permitting one day to pass without oblation at Thy altar, twice a day, at morning and even-tide, coming to Thy church without intermission—not for vain gossiping, nor old wives’ “fables,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.4
… for the practice of such humility is generally prevalent, and finds expression in the very deed that makes it discernible. And hence the apostle, when he would commend the well-deserving widow, says, “If she is hospitable, if she has washed the saints’ feet.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.75
In the first Epistle of Paul to Timothy: “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.” And again: “But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.23
… The exhortation to understand is prompted by the difficulty of understanding. But God’s gift of understanding is the reward of faith, for through faith the infirmity of sense is recompensed with the gift of revelation. Timothy, that ‘man of God’ as the Apostle witnesses of him
St Basil the Great † AD 379 The Letters 199
… Widowhood is inferior to virginity; consequently the sin of the widows comes far behind that of the virgins. Let us see what Paul writes to Timothy. “The young widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation because they have cast off their first faith.”
St Ambrose of Milan † AD 397 Concerning Widows 2
12. And he, therefore, that the younger should be avoided,
St John Chrysostom † AD 407 Letter to a Young Widow 2
… what testing and scrutiny! how much virtue does he demand from the widow, and how precisely does he define it! which he would not have done, had he not intended to entrust to her a position of honour and dignity. And “the younger widows” he says “refuse;” and then he adds the reason: “for when they have waxed wanton against Christ they will marry.”
St John Chrysostom † AD 407 Homilies on First Corinthians 19
“But if and thou marry, thou hast not sinned.” He is not speaking about her who hath made choice of virginity, for if it comes to that, she hath sinned. Since if the widows
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… v. 14 ); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because “they had waxed wanton against Christ” (
St Jerome † AD 420 The Letters of St. Jerome 22.29
… And “when they have begun to wax wanton against Christ they will marry, having condemnation because they have rejected their first faith.”
St Jerome † AD 420 The Letters of St. Jerome 48.8
… “The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain, lest ‘when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,’
St Jerome † AD 420 The Letters of St. Jerome 79.10
… Is it surprising then that when the apostle had said in another place of young widows: “when they have begun to wax wanton against Christ they will marry, having damnation because they have cast off their first faith,”
St Jerome † AD 420 The Letters of St. Jerome 123.3
… “She that liveth in pleasure is dead while she liveth.” And that he might warn his disciple Timothy with all needful admonition, he immediately added these words: “the younger widows refuse: for when they have begun to wax wanton against Christ they will marry; having damnation because they have cast off their first faith.”
St Jerome † AD 420 The Letters of St. Jerome 123.15
15. Do not associate with young women or cleave to them, for it is on account of such that the apostle makes his concession of second marriage, and so you may be shipwrecked in what appears to be calm water. If Paul can say to Timothy, “the younger widows refuse,”
St Jerome † AD 420 Against Jovinianus 1.14
… but if the husband be dead, she is free to be married to whom she will; only in the Lord. But she is happier if she abide as she is, after my judgement: and I think that I also have the Spirit of God.” He allows second marriages, but to such persons as wish for them and are not able to contain; lest,
St Augustine of Hippo † AD 430 Of Holy Virginity 34
34. Paul the Apostle censures evil unmarried women, curious and prating, and says that this fault comes of idleness. “But at the same time,” saith he, “being idle they learn to go about to houses: but not only idle, but curious also and prating, speaking what they ought not.”
St Augustine of Hippo † AD 430 On the Good of Widowhood 11
… Forsooth in another place he saith of such, “For when they have lived in delights in Christ, they wish to marry: having condemnation, in that they have made of none effect their first faith;”
St Augustine of Hippo † AD 430 On the Good of Widowhood 12
… and, when this has been sought, and chosen, and by debt of vow offered, from this time not only to enter upon marriage, but, although one be not married, to wish to marry is matter of condemnation. For, in order to show this, the Apostle saith not, “When they shall have lived in delights, in Christ” they marry;
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.11
… but nevertheless that she is not to be condemned, if she shall have willed to marry. But what saith he concerning certain who have vowed and have not paid? “Having,” he saith, “judgment, because the first faith they have made void.”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 7
… who, with marvellous levity, had “been so soon removed from him who had called them to the grace of Christ to another Gospel, which was not another;” “who had heaped to themselves teachers after their own lusts, turning away their ears from the truth, and being turned aside unto fables;” “having damnation because they had cast off their first faith;”
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Tertullian † AD 220 To His Wife i.8
… The indulgences granted by the Lord are regulated by their own grace; the things which are objects of man’s striving are attained by earnest pursuit. Pursue earnestly, therefore, the virtue of continence, which is modesty’s agent; industry, which allows not women to be “wanderers;”
St John Chrysostom † AD 407 Homilies on Ephesians 19
… whereas the intelligent and well-disposed look to one thing only, how they may fulfill their service. He that says much, does nothing: as he that does much, never says a word out of season. Hence Paul said, where he wrote concerning widows, “And they learn not only to be idle, but tattlers also.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
And see what great evils which arise from this. Thou provokest the wrath of God. Dost thou not hear Paul saying about widows, “they not only” (these are his words) “learn to be idle, but tattlers also and busybodies, wandering about from house to house, and speaking things which they ought not.” (
St Jerome † AD 420 The Letters of St. Jerome 123.17
… But far be it from me to think so meanly of you or to harbour any suspicions of one who has dedicated her soul to the Lord. Though nomin ally addressed to you my words are really meant for others such as are idle, inquisitive and given to gossip. These wander from house to house and from one married lady to another,
St Augustine of Hippo † AD 430 Of the Work of Monks 26
26. That, namely, befalleth them which in undisciplined younger widows, the same Apostle saith must be avoided: “And withal they learn to be idle; and not only idle, but also busy bodies and full of words, speaking what they ought not.”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 7
… sake;” “men of corrupt minds, reprobate concerning the faith;” “proud knowing nothing, but doting about questions and strifes of words, destitute of the truth, supposing that godliness is gain,” “withal learning to be idle, wandering about from house to house, and not only idle, but tattlers also and busy-bodies, speaking things which they ought not,”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
Such are the ways of all those who do not work, but go hunting for tales, and think to themselves that this is profitable and right. For such persons are like those idle and prating widows “who go wandering about among houses”
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Tertullian † AD 220 On Monogamy 13
“But again, writing to Timotheus, he ‘wills the very young (women) to marry, bear children, act the housewife.’”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, “I would that all men were even as I myself.” ( 1 Cor. vii. 7 .) And again, “I desire that the younger widows marry, bear children.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
How then did He Himself enjoin it? In condescension. For as Paul says, “I would that all men were even as I myself” ( 1 Cor. vii. 7 ), in respect of continence, and again says, “I will that the younger women marry, bear children” (
St Jerome † AD 420 The Letters of St. Jerome 41.3
… We distinguish the Father, the Son, and the Holy Spirit as three persons, but unite them as one substance. They, on the other hand, following the doctrine of Sabellius, force the Trinity into the narrow limits of a single personality. We, while we do not encourage them, yet allow second marriages, since Paul bids the younger widows to marry.
St Jerome † AD 420 The Letters of St. Jerome 77.3
… Therefore she thought it better openly to confess her weakness and to accept the semblance of an unhappy marriage than, with the name of a monogamist, to ply the trade of a courtesan. The same apostle wills that the younger widows should marry, bear children, and give no occasion to the adversary to speak reproachfully.
St Jerome † AD 420 The Letters of St. Jerome 79.10
… His words are these:—“I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.” But he immediately adds as a reason for this concession; “for some are already turned aside after Satan.”
St Jerome † AD 420 The Letters of St. Jerome 123.3
… I am confronted with the authority of the apostle Paul who in writing to Timothy thus speaks concerning widows: “I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.”
St Jerome † AD 420 The Letters of St. Jerome 123.4
4. We must also take the passage clause by clause. “I will,” he says, “that the younger women marry.” Why, pray? because I would not have young women commit fornication. “That they bear children;”
St Jerome † AD 420 Against Jovinianus 1.5
… Suddenly he betakes himself to the Gospel, and adduces Zachariah and Elizabeth, Peter and his father-in-law, and the rest of the Apostles. His inference is thus expressed: “If they idly urge in defence of themselves the plea that the world in its early stage needed to be replenished, let them listen to the words of Paul,
St Jerome † AD 420 Against Jovinianus 1.14
… but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.” And similarly the words to Timothy,
St Augustine of Hippo † AD 430 On the Good of Marriage 9
… Wherefore, these goods, when we have need, we do well to wish; but we do better not to wish than to wish: because ourselves are in a better state, when we account them not necessary. And on this account it is good to marry, because it is good to beget children, to be a mother of a family: but it is better not to marry,
St Augustine of Hippo † AD 430 On the Good of Widowhood 11
… And, whereas in another place he saith, “But I will that the younger marry, bear children, be mothers of families,”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.39
Marriage, therefore, is a good in all the things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.18
… Now that which the apostle says of women, “I will therefore that the younger women marry,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.11
… what hath she willed? The same as any virgin. What hath she willed? The same as her own mother. Hath she willed any evil thing? Evil certainly. Why? Because already she had vowed to the Lord her God. For what hath the apostle Paul said concerning such? Though he saith that young widows may marry if they will:
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.31
… iv. 3 ): and again, Give none occasion to the adversary to speak reproachfully (
5:15
St John Chrysostom † AD 407 Homilies on 1 Timothy 13
Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. “For some,” he says, “are already turned aside after Satan.” (
St Jerome † AD 420 The Letters of St. Jerome 48.8
… “The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain, lest ‘when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,’ and he makes this concession because many ‘are turned aside after Satan.’
St Jerome † AD 420 The Letters of St. Jerome 54.15
15. Young widows, of whom some “are already turned aside after Satan, when they have begun to wax wanton against Christ ”
St Jerome † AD 420 The Letters of St. Jerome 77.3
… The same apostle wills that the younger widows should marry, bear children, and give no occasion to the adversary to speak reproachfully. And he at once goes on to explain his wish: “for some are already turned aside after Satan.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.8
… but He made him go behind Himself, that by walking after his Lord he should not be a Satan. But these went back in the same manner as the apostle says of certain women: “For some are turned back after Satan.”
5:16
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.6
… Thus Abraham was faithful, because He believed God’s word; and God faithful, for, as David says in the Psalm, ‘The Lord is faithful in all His words ,’ or is trustworthy, and cannot lie. Again, ‘If any faithful woman have widows
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.15
… There is also another kind of liberality which the Apostle teaches: “If any that believeth hath widows let him relieve them, that the Church be not burdened by supplying them, that it may have enough for those that are widows indeed.”
St Ambrose of Milan † AD 397 Concerning Widows 9
… On which point not only are we taught by experience that enjoyment is more perilous for widows than difficulties, but by the examples in the Scriptures that even in weakness widows are not usually without aid,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… Wherefore do you not say, “Do not the priests pray? then why should I pray?” “But I,” you will say, “give to him who cannot be received there.” Give, though it be to that one: for what we are anxious for is this, that you should give at any rate. Hear what Paul says: “That it may relieve them that are widows indeed, and that the Church be not burdened.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
Ver. 16 . “If any man or woman that believeth have widows, let them relieve them, and let not the Church be charged, that it may relieve them that are widows indeed.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 62.5
… For the apostle also has this foresight for the future, when he says: “If any believer hath widows, let him give them enough, that the church may not be burdened, that it may have enough for them that are widows indeed.”
5:17
Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas 4.3
3. “And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher,
Tertullian † AD 220 On Fasting 17
To the indictment of your appetite pertains (the charge) that “double honour” is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them “double honour” as being both brethren and officers .
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… “Build each other up, even as also ye do.” But when he speaks of priests he says, “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word, and in teaching.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.5
… which is indeed a thing especially proper for a Christian; not to seek his own things, but the things of others. As then she traverses all the meadows that she may prepare a banquet for another, so also, O man, do thou likewise; and if thou hast accumulated wealth, expend it upon others; if thou hast the faculty of teaching,
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… 25 . τὴν διακονίαν ) of a deacon, not in opposition to them, but as something beyond his task: so also here. For even now, we commit this matter to the simpler sort of presbyters, but the word of doctrine unto the wiser: for there is the labor and the sweat. Wherefore he saith himself, (
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and divers kinds of tongues, and interpretation of tongues. For none is equal to this. Wherefore also he said, “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 32
“Thirdly, teachers.” For he that prophesieth speaks all things from the Spirit; but he that teacheth sometimes discourses also out of his own mind. Wherefore also he said, “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching:” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
… xxiii. 15 .) For this reason I said, answers He, “Do not the things which they do.” Therefore he hath shut out all excuse from him that is under rule. In his Epistle to Timothy also this Apostle said, “Let the elders that rule well be counted worthy of double honor.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
Ver. 17, 18 . “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 22
[1.] In preaching the word there is some toil, and this Paul declares when he says, “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[6.] “Remember them which have the rule over you, who have spoken unto you the word of God.” In this place I think that he is speaking about assistance also.
St Jerome † AD 420 The Letters of St. Jerome 123.6
… The word ‘honour’ in this passage implies either alms or a gift, as also in the verse immediately following: “Let the elders…be counted worthy of double honour, especially they who labour in the word and doctrine.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.22
… yet we read, “the word which came to such and such a prophet.” And the Apostle says, “Let the elders be counted worthy of double honour, especially they who labour in the word and doctrine.”
5:18
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 5
… But alms are given to those only who are not able to support themselves by the work of their own hands, or who teach, and are wholly occupied in the business of teaching. “For thou shalt not muzzle the ox,” he says, “when he treadeth out the corn.” ( Deut. xxv. 4 .) “And the laborer is worthy of his hire.” (
St Jerome † AD 420 The Letters of St. Jerome 66.8
… And when you have sold all, give the proceeds not to the wealthy or to the high-minded but to the poor. Give each man enough for his immediate need but do not give money to swell what a man has already. “Thou shalt not muzzle the mouth of the ox that treadeth out the corn,” and “the labourer is worthy of his reward.”
5:19
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.77
In the first to Timothy: “Against an elder receive not an accusation.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
Ver. 19 . “Against an elder receive not an accusation, but before two or three witnesses.”
St Jerome † AD 420 The Letters of St. Jerome 27.3
… serving the time ,” but we will say “rejoicing in hope; serving the Lord .” They may see fit to receive an accusation against a presbyter unconditionally; but we will say in the words of Scripture, “Against an elder receive not an accusation, but before two or three witnesses . Them that sin rebuke before all.”
St Jerome † AD 420 The Letters of St. Jerome 125.19
… for their calamity shall rise suddenly; and who knoweth the ruin of them both?” of him who speaks, that is, and of him who hears. Truth does not love corners or seek whisperers. To Timothy it is said, “Against an elder receive not an accusation suddenly; but him that sinneth rebuke before all, that others also may fear.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.20
… She replied that she could not: yet these equitable judges admitted her to oath, although it is said in the law, that “ at the mouth of two or three witnesses shall the matter be established ;” and the apostle says, “ against an elder receive not any accusation but before two or three witnesses
5:20
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.78
In the first Epistle of Paul to Timothy: “Rebuke them that sin in the presence of all, that others also may be afraid.”
St Basil the Great † AD 379 The Letters 22.3
3. The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults; he ought in Christ’s love to grieve and be afflicted at his brother’s faults, and rejoice over his brother’s good deeds. He ought not to be indifferent or silent before sinners.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
How then doth He say elsewhere, “Reprove, rebuke, exhort,” and, “Them that sin rebuke before all?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… Out of excessive contempt hast thou done this. The deed does not admit of pardon, it is past pleading for.—Therefore let it be no stumbling-block to any, if at present also there are sacrilegious persons. If there were such persons then, much more now, when evils are many. But let us “rebuke them before all, that others also may fear.” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… vii. 11 .) And again, in how many points does he bear them record on this subject? These things one shall not see now-a-days, even in teachers. They are all gone and perished. And the cause is, that love hath waxed cold, that sinners go unpunished; (for hear what he says writing to Timothy, (
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
Ver. 20 . “Them that sin rebuke before all, that others also may fear.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
[8.] Be ashamed and show reverence: but if ye will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, “them that sin rebuke before all.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.3
… whereas, if you leave him unpunished, another is destroyed? I confess that I make mistakes daily in regard to this, and that I know not when and how to observe the rule of Scripture: “Them that sin rebuke before all, that others may fear;”
St Augustine of Hippo † AD 430 City of God 15.6
… considering thyself, lest thou also be tempted.” And elsewhere, “Let not the sun go down upon your wrath.” And in the Gospel, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” So too of sins which may create scandal the apostle says, “Them that sin rebuke before all, that others also may fear.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 49
… support the weak; be patient towards all men. See that none render to any man evil for evil.” Where it is to be understood that evil is then rather rendered for evil when one who ought to be rebuked is not rebuked, but by a wicked dissimulation is neglected. He says, moreover, “Them that sin rebuke before all, that others also may fear;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.8
… Hear the Apostle. And surely the Apostle is a Minister of the New Testament. Hear the Apostle Paul then, charging Timothy, and saying, “Them that sin rebuke before all, that others also may fear.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.8
… that we let not affection toward them depart out of our hearts, and that when need is, we exercise discipline toward them; lest by the relaxation of discipline, wickedness increase, and we begin to be accused on God’s behalf, for it has been read to us, “Them that sin rebuke before all, that others also may fear.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.8
8. Who is the hireling that seeth the wolf coming, and fleeth? He that seeketh his own, not the things which are Jesus Christ’s. He is one that does not venture plainly to rebuke an offender.
5:21
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 21
… let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring
Tertullian † AD 220 The Prescription Against Heretics 37
… This (I say) is my property. I have long possessed it; I possessed it before you. I hold sure title-deeds from the original owners themselves, to whom the estate belonged. I am the heir of the apostles. Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge),
St Basil the Great † AD 379 De Spiritu Sancto 13
29. It is, however, objected that other beings which are enumerated with the Father and the Son are certainly not always glorified together with them. The apostle, for instance, in his charge to Timothy, associates the angels with them in the words, “I charge thee before God and the Lord Jesus Christ and the elect angels.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.13
… but from you God requires the accounts of the deposit. I charge you , as the Apostle saith, before God, who quickeneth all things, and Christ Jesus, who before Pontius Pilate witnessed the good confession, that ye keep this faith which is committed to you, without spot, until the appearing of our Lord Jesus Christ
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XLIV. What need have I any more of speech? It is the time for teaching, not for controversy. I protest before God and the elect Angels,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
… 34 .) Again, a testament ought to have witnesses. Hear Him again saying, “I am one that bear witness of Myself, and He that sent Me beareth witness of Me.” ( John viii. 18 .) And again, “He shall testify of Me” ( John xv. 26 ), speaking of the Comforter. The twelve Apostles too He sent, saying, “Bear ye witness before God.”
5:22
Tertullian † AD 220 On Baptism 18
… “Give to every one who beggeth thee,” has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: “Give not the holy thing to the dogs, nor cast your pearls before swine;” and, “Lay not hands easily on any ; share not other men’s sins.”
Tertullian † AD 220 On Modesty 18
… because, to wit, withal “a little leaven spoileth the flavour of the whole lump.” Again to Timotheus: “Lay hands on no one hastily, nor communicate with others’ sins.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.4
4. But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery,
St Phileas † AD 307 The Beginning of the Epistle of the Bishops 1
… And thou wert not persuaded to delay such procedure or restrain thy purpose readily even by the word of the Apostle Paul, the most blessed seer, and the man who put on Christ, who is the Christ of all of us no less; for he, in writing to his dearly-beloved son Timothy, says: “Lay hands suddenly on no man, neither be partaker of other men’s sins.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
… and so he, too, intoxicated with thy wine, may love peace, and, confident in the exultation of faith, may never know the death of unbelief, and may display loving patience, have no part in other men’s profanities,
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… Now, that I say not these things to frighten thee, but as representing the matter as in truth it is, hear what the holy Apostle Paul saith to Timothy his disciple, his own and beloved son, “Lay hands suddenly on no man, neither be partaker of other men’s sins.”
St John Chrysostom † AD 407 Eulogy 2
… For they knew accurately how great danger besets those who bring about such ordinations, carelessly and hap-hazard. And Paul again, when showing this very thing to the same Timothy wrote and says, “Lay hands suddenly on no man, neither be partaker of other men’s sins.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.1
… and thus, with pleasure, instills into us much profit. Ye have heard then to-day the Apostle discoursing to Timothy of divers necessary matters! for he wrote to him as to the laying on of hands, saying, “Lay hands suddenly on no man, neither be partaker of other men’s sins.”
St John Chrysostom † AD 407 Homilies on Philippians 1
… were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, “Fulfil thy ministry,” when he was a Bishop. For that he was a Bishop appears by his saying to him, “Lay hands hastily on no man.” (
St John Chrysostom † AD 407 Homilies on Colossians 8
… For having said, “Mortify your members which are upon the earth” ( c. iii. 5 .), he immediately says, “fornication”; and so he does almost everywhere. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. ( 1 Thess. iv. 3 .) And what wonder? since to Timothy even he saith, “Keep thyself pure” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 5
… As elsewhere also he writes to this effect; “Follow after peace with all men, and the sanctification without which no man shall see the Lord.” ( Heb. xii. 14 .) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, “Keep thyself pure.” (
St Jerome † AD 420 The Letters of St. Jerome 79.7
… The faults of his children made Eli the priest an offence to God. On the other hand He is appeased by the virtues of such as “continue in faith and charity and holiness with chastity.” “O Timothy,” cries the apostle, “keep thyself pure.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.5
Chapter 5.— 8. Aurelius of Utica said: "Since the apostle says that we ought not to be partakers with the sins of other men,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.107
… But in that he says, "Be not partaker of other men’s sins,"
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 7
… conversing on this very topic, when His disciples remarked to Him, “If such be the case of a man with his wife, it is not good to marry.” He then answered them, “All men cannot receive this saying, save they to whom it is given.” And was it not to Timothy’s free will that the apostle appealed, when he exhorted him in these words: “Keep thyself continent”?
Pope St Leo I the Great † AD 461 Letters 6
… And we admonish you, beloved, to see to this the more diligently and carefully, that you may be proved to keep that precept of the Apostles which runs, “lay hands suddenly on no man
Pope St Leo I the Great † AD 461 Letters 12
… Where is that precept of the blessed Apostle Paul uttered through the Spirit of God , whereby in the person of Timothy the whole number of Christ’s priests are instructed, and to each one of us is said: “Lay hands hastily on no one, and do not share in other men’s sins
5:23
Tertullian † AD 220 The Chaplet, or De Corona 8
… Let Æsculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good.
Tertullian † AD 220 On Fasting 9
… whom when he admonishes, “for the sake of his stomach and constant weaknesses,” to use “a little wine,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
9. So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop’s office is an occasion of sin, nor that it gives rise to temptations to sin. For it is possible for you also as a bishop to hunger and thirst , as Paul did. You can drink no wine, like Timothy
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.27
… that having scorned things sensible, we may enjoy a spiritual and intellectual feast; and that having now sown in tears we may reap in joy in the world to come. Despise not therefore them that eat, and because of the weakness of their bodies partake of food: nor yet blame these who use a little wine for their stomach’s sake and their often infirmities
St Ambrose of Milan † AD 397 Concerning Repentance 1.14
… Let us be on our guard against abundance of this wine, for when the flesh is intoxicated the mind totters, the heart wavers, the heart is carried to and fro. And so with regard to each that precept is useful wherein Timothy is warned: “Drink a little wine because of thy frequent infirmities.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… After the Flood the just man found wine a source of temptation to him. Let us then use the natural drink of temperance, and would that we all were able to do so. But because all are not strong the Apostle said: “Use a little wine because of thy frequent infirmities.”
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 8
… The condition of these paralytics may be an ample source of consolation and besides these the blessed and brave disciple of Paul who was continually suffering from disorders, and never had any respite from prolonged infirmity, even as Paul also said “Use a little wine for thy stomach’s sake and thine often infirmities,”
St John Chrysostom † AD 407 To Olympias 1
… Paul shows this where he said “Use a little wine for thy stomach’s sake, and thine often infirmities.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.7
… For in proof, that they were frequently sick, hear what Paul saith respecting Timothy, “Use a little wine for thy stomach’s sake, and thine often infirmities.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
God honored thee with the gift, why disgrace thyself with the excess thereof? Hear what Paul saith, “Use a little wine for thy stomach’s sake, and thine often infirmities.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… for such was Onesimus: yet see to what Paul calls him, and to how great honor he advances him: “that he may communicate with me,” he says, “in my bonds.” ( Philem. v. 13 .) Thou canst not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, “Use a little wine for thy stomach’s sake, and thine often infirmities.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… so too he does not forbid making provision for the flesh either, but doing so with a view “to fulfil the lusts thereof,” as, for instance, by going beyond necessaries. For that he does bid make provision for it, hear from what he says to Timothy, “Use a little wine for thy stomach’s sake, and thine often infirmities.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… 3, 4 .) concerning Lazarus; and He Himself said, “This weakness is not unto death;” and Paul, speaking of Epaphras, “For indeed he was weak nigh unto death, but God had mercy on him;” ( Philip. ii. 57 .) and of Timothy, “Use a little wine for thy stomach’s sake and thine often weaknesses.” (
St John Chrysostom † AD 407 Homilies on Ephesians 19
… Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, “Use a little wine for thy stomach’s sake, and thine often infirmities.”
St John Chrysostom † AD 407 Homilies on Philippians 9
… must he again remain without it? And what if cold had deprived his body of strength? must he waste away with disease, and be unable to speak? For hear what he says to Timothy, to prove that they were not furnished with adamantine bodies, “Use a little wine for thy stomach’s sake, and thine often infirmities.” (
St John Chrysostom † AD 407 Homilies on Philippians 12
… But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by “often infirmities.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… This is a further mark of his affection. Upon his son he invokes greater blessings, with the anxious apprehension of a parent. For such was his anxiety, that he gives directions to Timothy, which he has done in no other case, to attend to his bodily health; where he says, “Use a little wine for thy stomach’s sake, and thine often infirmities” (
St John Chrysostom † AD 407 Homilies on Titus 1
… Knowest thou not that bodily infirmity no less than infirmity of soul injures both us and the Church? Why, otherwise, does Paul attend to this matter, in writing to Timothy, “Use a little wine for thy stomach’s sake, and thy often infirmities”? (
St Jerome † AD 420 The Letters of St. Jerome 22.8
… Wine and youth between them kindle the fire of sensual pleasure. Why do we throw oil on the flame—why do we add fresh fuel to a miserable body which is already ablaze. Paul, it is true, says to Timothy “drink no longer water, but use a little wine for thy stomach’s sake, and for thine often infirmities.”
St Jerome † AD 420 The Letters of St. Jerome 54.10
10. In the first place then, till you have passed the years of early womanhood, take only water to drink, for this is by nature of all drinks the most cooling. This, if your stomach is strong enough to bear it; but if your digestion is weak, hear what the apostle says to Timothy: “use a little wine for thy stomach’s sake and thine often infirmities.”
St Jerome † AD 420 The Letters of St. Jerome 107.8
… Once as a boy at school I met the words: ‘It is ill blaming what you allow to become a habit.’ Let her learn even now not to drink wine “wherein is excess.” But as, before children come to a robust age, abstinence is dangerous and trying to their tender frames, let her have baths if she require them, and let her take a little wine for her stomach’s sake.
St Jerome † AD 420 The Letters of St. Jerome 127.4
Marcella practised fasting, but in moderation. She abstained from eating flesh, and she knew rather the scent of wine than its taste; touching it only for her stomach’s sake and for her often infirmities.
St Jerome † AD 420 Against Jovinianus 2.10
… Cornelius the centurion was found worthy through alms-giving and frequent fasts to receive the gift of the Holy Spirit before baptism. The Apostle Paul, after speaking of hunger and thirst, and his other labours, perils from robbers, shipwrecks, loneliness, enumerates frequent fasts. And he
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.7
… “For no man ever yet hated his own flesh,” as he himself likewise says. Hence, also, he admonished Timothy, who was, as it appears, too severe upon his body, that he should “use a little wine for his stomach’s sake, and for his often infirmities.”
St Augustine of Hippo † AD 430 On the Good of Marriage 25
… For there was already in Job patience, which God knew, and to which He bore witness: but it became known unto men by test of trial: and what lay hid within was not produced, but shown, by the things that were brought on him from without. Timothy also certainly had the virtue of abstaining from wine,
St Augustine of Hippo † AD 430 Of the Work of Monks 16
… “Zenas the lawyer and Apollos do thou diligently send forward, that nothing may be wanting to them;” that he might show from what quarter nothing ought to be wanting to them, he straightway subjoined, “But let ours also learn to maintain good works for necessary use, that they be not unfruitful.” In the case of Timothy also, whom he calls his own most true
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 33
… When some foolishly refuse it, they counsel them as brothers not to let a silly superstition make them weaker instead of making them holier. They read to them the apostle’s precept to his disciple to "take a little wine for his many infirmities."
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… iv. 1, 3 ). Let those hear, It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth ( Rom. xiv. 21 ). Let these hear, Use a little wine far thy stomach’s sake and thine often infirmities (
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St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… Do you not see many visited by calamities, maimed in their bodies, suffering infinite troubles, but others in good repute? For what reason do some suffer punishment for murders, and others not? Hear Paul saying, “Some men’s sins are evident,…and some men they follow after.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 16
Ver. 24 . “Some men’s sins are open beforehand, going before to judgment; and some they follow after.”
St Jerome † AD 420 The Letters of St. Jerome 4
1. How much your name and sanctity are on the lips of the most different peoples you may gather from the fact that I commence to love you before I know you. For as, according to the apostle, “Some men’s sins are evident going before unto judgment,”
St Jerome † AD 420 The Letters of St. Jerome 54.8
… To those who know no better she seems to be alive and not, as she is, dead in sin; yes, and in another sense dead to Christ, from whom no secrets are hid. “The soul that sinneth it shall die.” “Some men’s sins are open…going before to judgment: and some they follow after. Likewise also good works are manifest, and they that are otherwise cannot be hid.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.18
… But those which are concealed follow, because neither shall they remain hid in their own time. So we must understand with respect to good works also. For he adds to this effect: “Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.”
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St John Chrysostom † AD 407 Homilies on 1 Timothy 16
Ver. 25 . “Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid.”
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1. REBUKE NOT AN ELDER, — πρεσβυτέρῳ μὴ ἐπιπλήξῃς, that is, do not inflict a blow upon an elder. A blow here is understood not of rods, but of words, as if to say: Do not strike an old man with a sharper rebuke. For these blows of words, especially if inflicted by young men, such as Timothy was, grieve and afflict the elderly more, since they are grave in age and melancholic, than blows of rods or staves afflict and harm young men. Understand this with St. Gregory, book VII, Epistle, indict. 2, Epistle 1, when the fault of an elder by his example, as if by a snare, does not draw the hearts of young men to destruction: for if it does draw them, he must be struck with strict rebuke, as Daniel sharply rebuked the elders plotting against Susanna, chapter XIII, and Christ rebuked the elder priests and scribes, drawing the people away from himself and God, Matthew XXIII. BUT BESEECH. — The Greek παρακάλει signifies three things: first, to exhort, as Vatablus translated it; second, to console; third, "to beseech," as our translator rendered it; and this is more fitting for this passage. For Paul wishes the elderly to be regarded as fathers, so that if they sin, they are indeed to be admonished by the Bishop, but with such reverence and gentleness that it appears rather to beseech them than to admonish them. YOUNG MEN, AS BROTHERS. — Repeat παρακάλει, that is, beseech, or also exhort; for this is more fitting for brothers than for fathers, whom, as I have said, it is proper to beseech.
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2. YOUNG WOMEN AS SISTERS, IN ALL CHASTITY. — He prescribes that one must deal with young women cautiously and rarely, and only in the presence of others, both that the Bishop and any presbyter may avoid the danger of sin and of evil suspicion. For conversations, says Chrysostom, hardly escape suspicion. Hence Ecclesiasticus admonishes, chapter XLII, verse 12: "Do not dwell in the midst of women: for from garments cometh a moth, and from a woman the iniquity of a man." And St. Jerome to Nepotian: "Let your little guest-chamber," he says, "be trodden by the feet of women never, or rarely." And further: "Do not sit alone with a woman in secret and without a witness or observer." See the same, epistle to Rusticus. Whence St. Augustine, as testified by Possidius, avoided the company and familiarity of women, and among them of his sister and his brother's daughter. See the remarks on chapter III, verse 2, at the word Chaste.
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3. HONOR WIDOWS WHO ARE TRULY WIDOWS. — That is, those who are desolate from all, even from their children, and stripped of all cares, and devoted and dedicated solely to God. Thus Chrysostom, Anselm, Theophylactus. He alludes to the etymology of χήρα, which is χηρόω, that is, I deprive, I bereave, I orphan; thus also in Latin vidua is derived from viduando. Whence in verse 5, Paul says: "But she that is a true widow and desolate," etc. These widows, therefore, he says, honor, both by properly rendering them fitting honor, as Chrysostom says; and by sustaining them with the offerings of the faithful: for this is the Hebrew כבד cabad. Whence Jerome in chapter XV of Matthew: "Honor," he says, "in Scripture is understood not so much in the rendering of greetings, as in almsgiving and the offering of gifts." Chrysostom and Ambrose note τὸ truly widows. For by this he signifies that it can happen that some woman may not have a husband and yet not be a widow. For just as virginity does not make a virgin, but the love of integrity, by which without reproach devoted to divine things she exhibits herself holy to the Lord, and clings to him and dwells with him as it were continually, as the Apostle said in I Corinthians VII, 35; so likewise the matter stands with a widow, that she may truly be a widow according to the mind of the Apostle. You will ask, does the Apostle speak here of all widows? I answer, he speaks of all, but especially of sacred and ecclesiastical widows: for to these he gradually descends, as will be evident in verse 9. Thus Chrysostom. Note for this from ecclesiastical history: In former times, even in the time of the Apostles, just as there were virgins who dedicated themselves wholly to God, so likewise there were similar widows. Again, just as some of these virgins lived separately in their own homes, as is evident from the Third Council of Carthage, canon 33, while others lived together, as now happens in monasteries: so likewise these widows, some lived in a house separately, others lived together as it were in a college. Whence speaking of these latter ones, St. Ignatius both elsewhere and in his epistle to the Philippians says: "I greet," he says, "the college of virgins and the assembly of widows." You will ask, what sort were these ecclesiastical widows, and why are they called truly widows by the Apostle? I answer first: These widows, separated from the world and as it were dead to the world, lived together, devoted solely to God and piety, as is evident in verse 5. Second, they professed, indeed they vowed chastity: whence in verse 12, the Apostle says that some of them made "their first faith" (that is, their vow) "void." Third, from among them were chosen deaconesses and the like, who would teach unskilled women and prepare them for baptism, concerning whom Epiphanius speaks, in heresy 79, which is that of the Collyridians; indeed in the time of St. Paul all these widows were as it were deaconesses, as I shall say in verse 9. Fourth, they were poor and destitute of all assistance (whom verse 5 calls "truly widows"), and therefore were supported by the Church, as is evident in verse 3, and in Acts VI, 1. Hence also Pope Cornelius in Eusebius, book VI of the History, chapter xxxiii, where he enumerates the clergy of all orders who were then in Rome; he numbers widows along with the needy as fifteen hundred, all of whom, he says, God sustains in his Church. For widows who were not poor, or who had parents, sons or rich grandsons, were not held to be truly widows, completely desolate and destitute of all assistance: because they could and ought to be supported by them, as the Apostle here commands in verse 6. Fifth, they were honorable in age and in the profession of sanctity. Whence the Apostle requires so much and so many things from them. Hence also in the third collect on the day of Parasceve, when the priest prays in order for each grade and state of the Church, after the clergy and virgins he prays for widows, and then for all the people. Sixth, they were under the care of the Bishop; whence the Apostle commends them so greatly to Timothy the Bishop. Hence Chrysostom, in book III of On the Priesthood, among other reasons why he fled the episcopate, as a burden exceeding his shoulders, adduces this, that the Bishop ought to care for widows and provide for them. Seventh, in the time of St. Augustine and Innocent they had a distinctive habit, and changed from lay dress to religious dress and black, and went about in dark garments, as is evident from the Council of Orange, canon 45, and the Fourth Council of Carthage, canon 104; and from St. Augustine, epistle 199 to Ecdicia, where he reproves her because she had laid aside lay dress without her husband's knowledge. Eighth, they were as it were mothers and overseers of other women, as I shall say in verse 9. Concerning these widows especially does St. Chrysostom, Hesselius and others teach that the Apostle speaks, and the words of the Apostle favor this, by which he instructs them laboriously and exactly. Whence in the following verse he wishes them to be approved before they are admitted into this sacred assembly: "Let her learn," he says, "first to rule her own house," etc. Chrysostom asks why the Apostle establishes nothing here concerning virgins as well as concerning widows? and he answers, that at Ephesus at that time, as being in the early days of the Church, virgins were rare or none, namely living together as it were in a college or monastery, who would need the care of the Bishop.
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4. IF ANY WIDOW HAS CHILDREN OR GRANDCHILDREN, LET HER LEARN FIRST TO RULE HER OWN HOUSE, AND TO MAKE A RETURN OF KINDNESS TO HER PARENTS. For "let her learn," in Greek it is μανθανέτω, for which the Syriac, Theophylactus and others read μανθανέτωσαν, that is "let them learn," namely the children and grandchildren, "her own house," that is the house of the widow, namely the mother and grandmother, to rule, εὐσεβεῖν, that is to treat piously, and, as St. Jerome reads to Geruntia, to honor. For in the time of Paul, the children and grandchildren of many widows, when they saw other poorer widows being supported by the Church, would urge the Bishop that their mother or grandmother be supported by the Church along with other widows, even though they themselves could support them, so that namely they might be freed from the expense and care of their support, and cast that burden upon the Church. Whence Paul commands here to Bishop Timothy that he answer them: Support first your mother and grandmother; but when you are no longer able to support them, then at last flee to the Church. Thus from Theophylactus through Hesselius. But the Roman, Ambrose and others read "let her learn," not "let them learn"; thus it is clear that it should be read from the fact that the Apostle here instructs the widows themselves, not however their children and grandchildren. For he deals with these in verse 16, where he commands that they support their mother; therefore he does not command the same thing to them here. Hence secondly, Ambrose refers "let her learn to rule her own house" to the widow; but "to make a return of kindness to parents," he refers to the children. But then in the former it should be read "let her learn"; in the latter, "let them learn"; but now the Apostle says "let her learn," and that only once. I say therefore that the Apostle speaks in both places of widows alone, as if to say: If any widow has children or grandchildren, she, before she is admitted to the assembly of widows, of which I have already spoken, by the Church, let her learn first to rule her own house, that is her children and grandchildren; then εὐσεβεῖν, that is, as the Syriac, Vatable and Ambrose say, to treat piously (for although the Greek εὐσεβεῖν is neuter, nevertheless the Apostle makes it active through Hebraism, taking qal for hiphil), so that namely she may rule her children piously and imbue them with piety. Let her learn secondly, this widow "to make a return of kindness to parents," so that namely, if her parents still live, she may serve them, help them, minister to them, and support them, just as she was supported and raised by them from childhood: as storks do to their aged parents, from which this reciprocal piety of children toward parents is called ἀντιπελαργία. But if her parents are dead, let her make a return of kindness to them in her children and grandchildren, and let her bestow upon them that care, support and service which she would have bestowed upon her parents. Such a widow was St. Monica, concerning whom St. Augustine, book IX of the Confessions, chapter ix, says: "She had been," he says, "the wife of one man; she had made a return of kindness to her parents, she had treated her own house piously, she had testimony in good works, she had raised her children, as many times bearing them as often as she saw them deviating from you. Finally to us, O Lord, all of us who by your gift before her sleep, were already joined together in you, having received the grace of your baptism, she bestowed such care, as if she had borne us all; she served, as if she had been born to all."
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5. SHE WHO IS TRULY A WIDOW AND DESOLATE, LET HER HOPE IN GOD, AND CONTINUE IN SUPPLICATIONS AND PRAYERS NIGHT AND DAY. — The conjunction "and" here signifies "that is," as if to say: A widow who is not only bereft of a husband, but also of all children and the consolation of all men, and left alone, let her "hope in God," which she will experience as her provider, indeed as her father and husband, and thus in place of all let her have God, as Chrysostom says. For "let her hope," in Greek it is ἤλπικε, that is "she hoped" or "she hopes," as Ambrose reads: for then in such matters the past tense is put for the present, as if the Apostle does not command, but describes what true widows are, namely those who, destitute of all human hope, have fixed their entire hope and mind upon God. Thus Chrysostom.
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6. FOR SHE THAT LIVETH IN PLEASURES IS DEAD (though living in body, yet in spirit) DEAD, that is to say, Living she does not live, but the life of the body overwhelms the death of the soul. See Chrysostom. "Immoderate pleasures," says Theodoret, "overwhelm reason, and cause it to lie in the body as in some sepulchre." Whence also Sophocles, censuring a gluttonous man: "I do not think," he says, "that this man lives: but I judge him a corpse." St. Augustine gives the reason, tract. 47 in John: "Life," he says, "of thy flesh is thy soul, life of thy soul is God. As the flesh dies when the soul, which is its life, is lost: so the soul dies when God, who is its life, is lost." Truly therefore St. Bernard, serm. 48 in Canticles: "Life," he says, "acting in pleasures is both death and the shadow of death: for as much as the shadow is near to the body of which it is the shadow, so certainly that life approaches to hell." Truly also St. Ambrose, lib. De Viduis, speaking of Judith: "Do you observe," he says, "how much drunkenness can harm women, when it so dissolves men with wine that they are overcome by women. Be thou therefore a temperate widow, chaste first from wine, that thou mayest be able to be chaste from adultery; he will not tempt thee at all, if wines do not tempt. For if Judith had drunk, she would have slept with an adulterer; but because she did not drink, the sobriety of one was not difficult to overcome and elude the drunken army." And St. Fulgentius, epist. 2, cap. xiv: "Chastity goes forth," he says, "to assail lust, and holy humility proceeds to the destruction of pride: he fought with arms, she with fastings; he with drunkenness, she with prayer. Therefore what all the people of the Israelites could not do, the holy widow perfected by the virtue of chastity. One woman cut off the leader of so great a host, and restored unexpected freedom to God's people. So much could humble chastity avail," whose mother was sobriety. Note here seven virtues and gifts of widows: the first is, to rule children and household piously; the second, to honor parents; the third, after the death of her husband, to hope in God; the fourth, to be instant in prayer; the fifth, to flee pleasures; the sixth, to be blameless; the seventh, to give herself to pious works, especially hospitality and mercy, as he says in verse 10. Such was Anna the prophetess, Luke II: "Whose lodging," says St. Ambrose, lib. De Viduis, "was in the temple, her conversation in prayer, her life in fasting." Such was also Judith; see Ambrose there, and Augustine, lib. De Bono viduitatis. Such also was the widow St. Paula the Roman, Blesilla, Melania, as appears from their Life in St. Jerome. Such a widow was Euphrasia the Roman, who, a young noblewoman and powerful, after her husband's death, when urged by the emperor to a second marriage, renouncing all things, withdrew into Thebaid, and there lived in holy widowhood among the Saints and died. Such was also Constantia, daughter of Constantine the Emperor, who persuaded her husband Gallicanus, leader of the whole army, not only to the faith of Christ, but also to continence, whose vow each of them made; whence he himself wholly devoted himself to the ministries of the poor, and under Julian the Apostate accomplished glorious martyrdom. Such was St. Elizabeth, daughter of the king of Hungary, who, a young woman, after her husband's death, wholly devoted herself to the care of the poor and the sick. Such was St. Brigid, a most noble widow, who wholly devoted herself to pilgrimage to holy places, went to Rome and Jerusalem, founded many monasteries, and accomplished many other heroic works. Such was Olympias, who, after her husband Nebridius, prefect of the city of Constantinople, died in the second year of marriage, as a young woman rejected a second husband. And when the Emperor Theodosius wished to join her plainly to a certain Elpidius, his kinsman, she resisted, and said: "If my Emperor had wished me to pass my life with any man, he would certainly not have taken from me my first husband: now taking him away, he has freed me from the troubles of marriage; and has imposed upon me the sweet yoke of continence, and infused it into my mind." Wherefore she wholly devoted herself to the ministries of the temple, to almsgiving and pious works. Whence St. Chrysostom praises her wonderfully, of whom more at the end of verse 10. Hear also other illustrious examples. Marcella, a most noble Roman woman, was deprived of her husband seven months after marriage. When Cerealis, a Roman Consul, sought her more eagerly on account of her age and the antiquity of her family and remarkable beauty of body and temperance of morals, and already being advanced in years offered his wealth, and wished to transfer the gift to her not as to a wife but as to a daughter, and when her mother Albina eagerly desired such a distinguished protection for her widowed household, she replied: "If I wished to marry and did not dedicate myself to eternal chastity, I would certainly seek a husband, not an inheritance." And when he urged that both the elderly can live long and the young can die quickly, she replied with elegance: "Indeed the young can die quickly, but the old cannot live long." Wherefore remaining a widow, she devoted herself to piety and to God. Thus St. Jerome, in the Epitaph of Marcella. Galla, daughter of Symmachus, a Roman Consul, was given to a husband and was bereaved of him in the first year; and when all urged her toward a second marriage, even physicians, saying that unless she married, she would on account of her fiery complexion grow a beard contrary to nature, which indeed happened, she remained steadfast in widowhood, and did not fear this external deformity, she who loved inwardly the beauty of the heavenly Bridegroom. Soon therefore after her husband died, laying aside secular dress, she gave herself to the service of almighty God in a monastery at the church of Blessed Peter, and there for many years devoted to simplicity of heart and prayer, she bestowed abundant works of alms upon the needy. And when almighty God decreed to render eternal reward to her labors, she was struck with a cancer ulcer in her breast. But in the night time two candelabra were accustomed to shine before her bed; because indeed, a lover of light, she hated not only spiritual but also bodily darkness. When one night she lay exhausted from this same infirmity, she saw Blessed Peter the Apostle standing between both candelabra before her bed: and not terrified, she feared not, but taking courage from love she exulted, and said to him: "What is it, my Lord? Are my sins forgiven me?" To whom he with most benign countenance, inclining his head, nodded, saying: "Forgiven. Come." But because he loved a certain holy woman in the same monastery more than the others, Galla immediately added: "I pray that my blessed sister come with me;" to whom he replied: "No, but let her such as she come with you: but she whom you ask will come with you on the thirtieth day." These things therefore being completed, the vision of the Apostle standing and speaking with her was taken away. But she immediately summoned the whole congregation and their mother, and indicated to her what she had seen and what she had heard. But on the third day, she died with the sister who had been commanded: and she whom she herself had requested followed on the thirtieth day. Thus St. Gregory, book IV of the Dialogues, chapter XIII, in the year 504; Fulgentius, epistle to Galla. In the year of the Lord 514, Clovis, king of the Franks, departed from this life, who was buried in Paris in the basilica of St. Peter the Apostle, which the king himself, at the urging of St. Genevieve the virgin, began to erect from the foundations, and his wife Clotilda took care to complete it. And the queen herself after the death of her husband came to Tours, and there serving at the basilica of St. Martin remained with the greatest chastity and kindness all the days of her life, rarely visiting Paris. Thus Gregory of Tours, book II of the History of the Franks. Quirina, mother of Lawrence, Patriarch of Venice, a woman most illustrious in birth, having lost her husband at the age of 24 and having borne five children, spent the remainder of her life unmarried, ruling her household, to use the words of the Apostle, and instructing her children in the fear of God and in his commandments, persisting in prayers day and night; and lest she die in luxury, she wore a bronze chain around her loins as long as she lived, mortifying her flourishing age with fastings and vigils: but especially toward the poor she was merciful and beneficent, so that she instructed her children always in alms both by word and by example. Thus Bernard Justinian in the Life of St. Lawrence Justinian. Concerning a widow snatched away by a young man and freed from him in a wondrous manner, hear St. Augustine addressing Dulcitius: "I will tell," he says, "what happened in Mauritania Sitifensis: for God is not any less the God of the saints even now. A widow established in the purpose of continence was snatched away by a certain Celtichius, a young catechumen, that he might have her as a wife. Before he lay with her, pressed by sleep and terrified by a dream, he sent her back untouched to the Bishop of Sitifensis who sought her most vehemently. Those of whom I speak still live. He, baptized and converted to the Lord by the very miracle wrought in himself, attained to the episcopate by wondrous virtue. She persisted in holy widowhood." In the year of Our Lord 1024, when the Emperor Henry II had died and been buried at Bamberg, the pious Empress Cunegundis followed after his soul, devoutly fulfilling the final pious offices. For although at his death all things were filled with crowds and disturbed by rumors, she nevertheless, constant in spirit, strove with all her strength at one thing alone, that by the largeness of alms and the urgency of prayers the soul of her blessed spouse might be commended to God. And the Empress herself on the anniversary day of the Emperor's death, in the monastery erected by her, at the dedication of its basilica, having laid aside the imperial ornaments, received the monastic habit, serving the nuns of that place: where she persevered for fifteen years until her death. When she, now about to die, saw the imperial ornaments being prepared for the pomp of her funeral, she is said to have spoken thus: "This garment is not mine: take it hence, this adornment is foreign: with these I was joined to an earthly spouse and with these to a heavenly spouse. Naked I came forth from the womb of my mother, naked shall I return thither. Wrap in these the vile matter of my wretched flesh, and place my body next to the tomb of my brother and lord the Emperor Henry, whom I see calling me, in its own place." Having said these things, commending her spirit into the hands of the Lord, she departed into heaven. Thus from Adalbero, Bishop of Utrecht the Sixth, Baronius, vol. XI, in the years 1024, 1025 and 1040. Do you wish to know of the Gentiles? The widows of Goa, or Brahmans, have it as a custom, while they live in the pagan manner, that after the death of a former husband, however young they may be, they do not marry another. Indeed, before it was forbidden by royal edict, they used to have themselves cremated together with the bodies of their husbands. Now, however, after receiving Christianity, they neither clothe themselves in white color, and they shave their head perpetually. Thus in the Indian letters in the year 1366. The Chinese praise matrimony in which a man legitimately joins one wife to himself, and they hold her in honor, she who, cherishing widowhood, does not take a second husband; and the Mandarins bestow rewards upon her and grant many liberties and privileges, as the Romans once did to the Vestal virgins. Thus Father Alexander Valignanus, Prefect of the Province of India, in letters of the year 1588.
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8. IF ANY ONE — εἰ δέ τις, that is if any, namely a widow, for he has spoken and speaks of widows: yet it can with Chrysostom be extended to any person — HAVE NOT CARE OF HIS OWN, AND ESPECIALLY OF THOSE OF HIS HOUSEHOLD (so as to provide for both the health of body and soul), HE HATH DENIED THE FAITH, — not in word, but in deeds and works; for God himself and faith itself say and dictate that word of Isaiah, LVIII, 7: "Despise not thy own flesh." Whoever therefore neglects his own seems to deny faith and the reputation of Christianity, and to be a cause why the infidels blaspheme Christ and the Christians. "How wide," says Chrysostom, "is the place of detraction opened to the Gentiles saying, Christians are without affection, who despise their own! For how shameful it is for you to teach strangers, and to leave your own in error!" AND IS WORSE THAN AN INFIDEL. — For the infidels by natural instinct and piety care for their own: for this is the order of charity, even natural charity, that we provide for those of our household before those outside.
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9. LET A WIDOW BE CHOSEN NOT LESS THAN SIXTY YEARS OLD. — The question is raised whether the Apostle speaks of any widow in common, or rather of one who is to be chosen as prefect of the others? First, St. Chrysostom, Theophylactus, Oecumenius, Ambrose and Jerome, in his letter to Salvina, respond that the Apostle speaks not of a prefect, but of a common widow, that is to say: Any widow, in order that she may be chosen and enrolled in the assembly and catalogue (for this is what the Greek word καταλεγέσθω signifies) of ecclesiastical widows, who were as it were nuns and vowed chastity, and were under the care and obedience of the Bishop, and were supported by the Church, as I said in verse 3, any of these, I say, should be sixty years old. The Apostle requires such an age in these women, first, because, as Jerome says above, younger women are able to procure their livelihood by working with their own hands. He therefore wishes them to do this, so that other older women, who cannot live by their own labor, may be supported by the Church, which cannot support all, especially since it was small and poor. Again, as Chrysostom says, because younger women are more inconstant, and Paul had experienced that some of them, after their vow of chastity, had entered into second marriages with scandal and dishonor to the Church, and ruin to their own souls. He therefore wishes older women to be chosen, whose proven chastity, virtue and constancy may be an honor to the Church: lest, if it be otherwise, the Gentiles blaspheme Christ and the Church. Secondly, others, such as Epiphanius, against the heresy of the Collyridians, and Tertullian, book I to His Wife, chapter vi, Baronius in the year of Christ 34, and even Beza, understand these things of a widow not of any kind, but a principal one, namely one who presides over others in counsel and aid, or who is a deaconess. For this is signified, first, by the word "chosen," namely one out of many, who is more worthy than the others and to be placed over them, so that the Greek word καταλεγέσθω may be taken for ἐκλεγέσθω, that is, "let her be chosen," as our translator renders it. Second, this is proved from the fact that he wishes her to be sixty years old: for it is not credible that the Apostle wished to exclude from the assembly of widows or from the Church's support all widows who had not yet reached their sixtieth year, much less did he wish all of them to marry: he therefore speaks of a deaconess. Whence also by civil law, book XXVII On Bishops in the Theodosian Code, it is prescribed that a deaconess should be sixty years old: although later, as the number of the faithful increased, this was mitigated; for the Council of Chalcedon, canon 14, and the Council of Worms, canon 73, require only that a deaconess be forty years old. Third, because he requires so many things of this one whom he wishes to be chosen, which one would reasonably require of a prefect, but not of any common widow. But I think both opinions can be reconciled and both have place here. For which note that the Apostle does not speak of private widows and any widows whatsoever, but of a college and as it were a monastery of widows, which had been instituted to help the Church, especially in the care, instruction and discipline of other women, whether virgins or matrons. Each of these widows was as it were a deaconess, so that, with their cares and works divided among themselves, these widows could have the care of all women and attend to each one. The Apostle therefore wishes any of these to be sixty years old, and no one to be admitted to this assembly of theirs, which I have mentioned (for this is what the Greek word καταλεγέσθω signifies), unless she be sixty years old. That the Apostle speaks of such selected principal widows, who by their care and charity would direct other women, is gathered from the fact that he requires from them such great proof and exercise of good works, especially of charity and mercy: "If," he says, "she has lodged strangers, if she has washed the feet of the saints, if she has ministered to those in tribulation, if she has followed every good work." For no one would require these things of common widows, even religious ones, but only of those who ought to be placed over others, or to undertake the care of others, especially of the poor or the sick: such these widows were likely to have been, and the Apostle has sufficiently indicated by the words already spoken. The same can be gathered from Acts VI, where, on account of the murmuring of the Greeks, in place of the widows who presided over the tables and alms, deacons were chosen to undertake that office: yet in such a way that the widows were not entirely excluded from this care, especially concerning women, but had deacons as their superiors, to whom they themselves were subject. These widows were later called, or certainly in their place succeeded, deaconesses. Now the deaconesses had three principal duties, as is gathered from Epiphanius, heresy 79, and Clement, book III of the Constitutions, chapter xv. First, they were lay women, and were not consecrated by any ordination, but presided over the doors of the temple, namely those by which women entered the temple; for just as women had a place in the temple distinct from men, so also they had distinct doors. Whence St. Ignatius, in his epistle to the Antiochenes, calls deaconesses custodians of the vestibules. Second, in times of persecution, when on account of dangers or on account of suspicions of the infidels a deacon could not be sent to women, a deaconess was sent, so that she might carry the counsels, exhortations, and commands of the Bishop or Pastor, and so that she might strengthen the faithful in faith, and in persecution, poverty, sickness and other afflictions might console and help them. Third, she presided over the baptism of women and undressed them; she did the same in their anointing. Again, when the Bishop anointed the foreheads of women in Confirmation with holy oil, the deaconess wiped them. Thus Epiphanius above, Clement, book III of the Constitutions, chapter xv, and others. Finally, she washed and prepared the bodies of women when they died, for burial, as is gathered from Epiphanius and others. These deaconesses were for a long time in the Greek Church, but not in the Latin; for the Latins immediately abolished them, as is evident from the Council of Orleans II, canon 17, and others; whence there is scarcely any mention of them among the Latins. Therefore Calvin teaches wrongly that the Apostle here approves only of vows of continence made by women of sixty years. For in the first place the Apostle does not speak of virgins, as Chrysostom rightly noted, but of widows, in whom on account of experience and familiarity with marriage chastity is more difficult and more dangerous. Again, he does not speak of any widows whatsoever, but only of ecclesiastical ones, who as deaconesses ought to preside over others in the manner of mothers, as Beza himself admits; and consequently he does not speak of admission to the vow of continence, but of admission to this college of widows, which consisted of none but the most grave, most aged, most select matrons. But more on this in verse 14. WHICH (widow) WAS THE WIFE OF ONE MAN. — Beza explains it thus, as if to say: She who did not have several husbands at the same time, or she who did not repudiate her husband and adhere to another, that is, she who is not an adulteress; because, he says, second marriages are holy; therefore on account of them no one ought to be excluded from the order. But this explanation is so unheard of that it is not only, by Beza's own testimony, against all the Fathers, but also against Calvin, whom Beza acknowledges as his master, nor does he accustom himself to address him otherwise than as the most learned interpreter. For all doctors both ancient and modern, and also Calvin here, understand and require that univira absolutely, that is, she who did not enter into second nuptials after the death of her husband so that she cannot be called bivira or digama, is signified by the Apostle. Calvin proves this from the fact that the Apostle says, not, "Who is," but, "Who was the wife of one man." For what else is this to say than she who throughout her whole life had but one husband? For the Apostle rightly demands this from such a widow who presides over others, as a mark of remarkable continence and chastity. For from all other married women he requires the law of nature and of nations, that they adhere to their one husband, not to another, that is, that they not be adulteresses. But here the Apostle demands peculiar gifts from this selected widow. Therefore by "wife of one man" he does not understand her who is not or was not an adulteress, but she who entered into nuptials with one man only: for this is the gift of a continent widow, even in the judgment of the Gentiles, of whom Judith is praised, chapter xv, verse 11, namely that she was univira, not bivira. Hear Dido, book IV of the Aeneid, praising herself as a univira widow: "He who first joined me to himself took my love, let him have it with him and keep it in the tomb." "If," says Jerome to Salvina, "by the common law of nature, a pagan widow condemns all pleasures, what is to be expected of a Christian widow, who gives her chastity not only to him who is dead, but also to him with whom she is about to reign?" Hence it is clear that the Apostle understood it in the same sense in verse 2, chapter III, requiring of a Bishop that he be "the husband of one wife," namely that a Bishop be such a one who has had only one wife throughout his whole life. Calvin denies this, and wishes that here a widow be called the wife of one husband in one sense, but a Bishop be called the husband of one wife in another sense, namely that a widow be properly called univirous, who has married only once to one husband; but a Bishop be called the husband of one wife, who has not had several wives at the same time, even if he has had several successively. He proves this because the Apostle speaks of a widow in the past tense: "Who has been the wife of one husband," but of a Bishop he speaks in the present: "It behooves a Bishop to be the husband of one wife." But this is to distort the words of the Apostle. For who does not see that the phrase is the same in both cases, and consequently the meaning and sense are the same? For since in marriage the right and bond of either spouse is equal, in precisely the same sense it is said and understood, "the husband of one wife," and "the wife of one husband," whether you add "is" in the present, or "was" in the past. For these verbs do not change the thing and phrase, but only denote the time of the thing. It is just as if I say, he is monogamous, or he was monogamous, where I understand the same thing by monogamous, whether I say "is" or "was." Again, who does not see that greater chastity is required of a man, and especially of a Bishop, than of a woman, and especially of a widow? To his argument I reply that the Apostle speaks of a Bishop in the present, not because he wishes the Bishop to be married in the present to one wife. What if indeed he were a widower or celibate, would he therefore be unfit and not more apt for the episcopate? But because through the present state of the Bishop he signifies the present, that he ought to be a monogamous man, namely so that he is not digamous, that is, so that he has never contracted second nuptials with a second wife; this the words of the Apostle clearly signify; for thus he says: "It behooves a Bishop to be irreproachable, the husband of one wife, sober, prudent." Where "the husband of one wife" is an epithet subsisting by itself, just as here "the wife of one husband;" for it signifies that both ought to be monogamous. You will say: Why then is it said of a widow "was," but of a Bishop "is"? I reply, because a widow, since she is bereft and deprived of a husband, is not, but was the wife of one husband. A Bishop in the present could be the husband of one wife: for while his wife lived he could be chosen, and in fact was often chosen at that time for the episcopate, so that it could be said of him: This Bishop in the present is the husband of one wife. I have said more about this passage in chapter III, verse 2.
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10. IF SHE HAS BROUGHT UP CHILDREN, — by herself and unto piety. For he rebukes mothers who bear children but entrust them to others to be brought up, or certainly do not bring them up properly and unto piety. By children understand both sons and daughters: for in Greek it is ἐτεκνοτρόφησεν, that is, if she brought up offspring. IF SHE HAS LODGED STRANGERS, — εἰ ἐξενοδόχησεν, that is, if she was hospitable, namely in receiving strangers and the poor with hospitality. IF SHE HAS WASHED THE FEET OF THE SAINTS. — "Of the saints," that is of Christians coming from abroad. Hence it is clear that it was an ancient custom that the feet of travelers weary from their journey be washed. Abraham did the same, Genesis xviii, 4, and Abigail, 1 Kings xxv, 41, and Magdalene to Christ, Luke vii, and Christ to his disciples at the last supper. "For when," says Augustine, tract. 58 in John, "the body is bent down to the feet of the brethren, the heart itself is either aroused, or, if it was already present, the pious affection of humility is confirmed." Under this sordid and servile office, more than others, Paul understands the other services of charity and humility, and wishes that the widow herself perform this, not through handmaids, says Chrysostom, who, hom. 14, applies these things to Religious: for those are saints who have dedicated themselves wholly to God. Whence "he exhorts the rich to cherish and honor them, saying: 'Go, seek, receive with hospitality, approach, touch the sacred feet; it is far more honorable to touch their feet than the head of others: for if many hold the feet of statues because they have the image of a king, will you not hold the feet of him who has Christ himself in him, that you may be saved? The feet are holy, even if they are vile. But truly the feet of the profane are not even honorable.'" Such in the time of St. Chrysostom, as is related in his Life, were women illustrious in nobility and sanctity and deaconesses, Procula, Pentadia, Sylvania. IF SHE HAS FOLLOWED EVERY GOOD WORK. — St. Jerome, in chapter viii of Zechariah, reads "followed," that is, as the Syriac and Vatablus, if she was diligent in every good work, if she has pursued every good work. But he notably says ἐπηκολούθησεν, that is, followed, not performed, because often the ability to execute a pious work is lacking. The Apostle therefore requires that at least there be no lack of pious will and effort, by which she pursues the good work, or rather by which she follows that very work as preceding and going before; and that she serve one who works well, says Theophylactus, joining herself as a companion in any good work: as we see pious and zealous women seeking and pursuing all works of piety, and involving themselves in all and putting their hand to them. Receive, O widows, receive also virgins, that rare and illustrious mirror of these virtues which you may contemplate daily, St. Olympias, a most noble and wealthy matron, who remained a virgin in marriage, and after her husband's death lived a life admirable beyond her sex. Palladius relates her briefly in the Lausiac History, chapter 144. First, the very great riches which she had, she distributed continually to the poor of all kinds and everywhere. "Neither countryside," he says, "nor solitude remained without the gifts of this renowned virgin: but she also supplied to churches what was appointed for offerings dedicated to sacrifice, and to monasteries, and to convents, and to hospices, and to prisons, and to the exiled; and, to say it once, she scattered alms throughout the whole world." Then he relates her humility, charity, and continence: "This blessed woman proceeded even to the extreme limit of humility, beyond which nothing more can be found. A life without any vain glory, an appearance not feigned, benevolent manners, a face not painted, a flourishing body, a mind not glorious, a spirit alien from arrogance, a heart not at all turbulent, sleep deprived of wakefulness, a spirit not curious, immense charity, a communication which cannot be comprehended, vile and contemned clothing, infinite continence, right thinking, eternal hope in God, with almsgiving which cannot be told, the ornament of all the humble: to whom many temptations were kindled from the operation of him who is of his own accord evil and deprived of all good, namely the demon; which for the sake of truth she underwent no small struggles; which she also lived long abundantly in immense tears, subject to all human nature for the sake of the Lord: with all piety subject to holy Bishops, venerating the priesthood, honoring the clergy, revering the monastic life, receiving virginity." Moreover, he thus recounts her works of mercy toward all: "She was bringing aid to widowhood, caring for orphanhood, protecting old age, visiting the sick, pitying sinners, leading the erring back to the way, using mercy toward all, but abundantly toward the poor, and many wives of infidels instructed in catechesis, even bringing them aid for sustenance, she left always a memorable name of kindness throughout her whole life. Restoring from servitude to freedom innumerable multitudes of servants, she made them equal in honor to her nobility, or rather, if one must speak truly, they became by this holy habit more noble." After this he relates her poverty, gentleness and tears: "For indeed nothing more vile could be found in her garments; for even those who are clothed in very tattered rags, the coverings of this saint were unworthy of them. But so great was her gentleness, that she even far surpassed the simplicity of children themselves. No reproach was ever found in her who bore Christ; but her whole life, not vital, was in compunction and frequent flow of tears: and rather one could see the fountains fail in summer than the tears fail from her eyes, not sublime and always seeing Christ. And why do I linger on these things? For the more my mind is occupied in recounting the struggles and virtues of a soul hard as stone, the more words will be found distant from the deeds. Nor let anyone think that I am collecting these things splendidly and magnificently concerning her, the most impatient of all, and seeking out the remains of all of Olympias, who was a precious vessel of the Holy Spirit: but I who have seen with these eyes her blessed life and angelic institution." And she accomplished all these things while afflicted with illnesses. Finally, Olympias bravely endured calumnies, the spoliation of her goods, and exile, because she favored St. John Chrysostom, from his rivals, and with Chrysostom she obtained as it were the laurel of martyrdom, as may be seen in St. Chrysostom, epistle 5, which is a consolatory letter written to her, and in Baronius in the year of Christ 404. What widow, what virgin inflamed with love of virtue, reading these things would not be confounded? would not be moved to compunction? would not be kindled to the holy emulation of this heroine?
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11. YOUNGER WIDOWS (νεωτέρας, that is, junior) HOWEVER AVOID. — παραιτοῦ, that is, reject, so that you do not admit them into the college of widows dedicated to God, who are supported by the Church: for I wish this to consist only of grave matrons and fully approved, who may be an honor to the Church, and an example and edification to all. But younger women are lighter and more changeable, and so I have found that some, after they were admitted to the profession of chastity and this college of widows, have fallen back and sought marriages; I do not wish therefore that younger women be admitted henceforth. This is evident from what follows, and from verse 9. WHEN THEY HAVE WAXED WANTON IN CHRIST, THEY WILL MARRY. — "Waxed wanton," that is, committed fornication, says Jerome to Gerontia, meaning: When these widows shall have begun to pursue lovers, and with them to fornicate secretly, then finally they wish to marry publicly and openly, and this to the injury of Christ, to whom they had already pledged themselves by a vow of chastity. But the true Greek καταστρηνιάσωσι does not properly signify to fornicate, but to feed oneself well, and from this to exult more than is fitting, to wanton, and finally to become fierce, and to cast off every yoke. For στρηνιᾶν is to luxuriate, that is, to wanton, to indulge in delights, Apoc. xviii, 7; hence ἀποστρηνιάω is said ἀπό τοῦ καρποῦ καὶ ἀπολαύειν τῆς τρυφῆς, that is, from abundance and the enjoyment of delights, or rather, to speak truly, they have become uncontrolled by casting off the reins. The metaphor is taken from beasts, which when they have been well fattened with fodder, become fierce, pull at the reins and are carried along by their own will. The sense therefore is: These younger widows, when they have been well fed and nourished in the house of God by the Church, like fattened calves kick back and cast off the yoke of Christ and the profession of chastity, and breaking their vows, as if bonds, wish to marry: "and this in Christ," that is, to the injury of Christ. The word therefore "waxed wanton" does not here signify lust, but the luxury of delights. Whence Cyprian, lib. III, Testim. LXXIV, to Quirinus, reads, "when they have become delicate in Christ." Again Tertullian, in the book De Monogamia, understands this of the spiritual delights of Christ, namely prayer, internal consolations, the Sacraments, the word of God, etc., meaning: The Apostle says: When such widows have consecrated themselves to Christ and have enjoyed his spiritual delights, they come to such shamelessness that they wish to experience carnal delights and to marry. But we shall better understand this of bodily delights; for these are the cause why they wish to marry: for the belly burning with desire foams over into lust. The second sense therefore already given is the genuine one; for the Apostle alludes to Deut. xxxii, 15, where it is said of the Hebrew people: "The beloved waxed fat, and kicked: being fattened, and gorged, and enlarged, he forsook God his maker, and departed from God his saviour." Where note: Some explain τὸ in Christo, so that it is the same as in the delights of Christ. Secondly, Haymo refers τὸ in Christo to "marry," meaning: They wish to marry in Christ, that is, to a Christian man, who is in Christ. But I say, in Christo is the same as to the injury of Christ; for this is what the Greek κατά included in the word καταστρηνιάσωσιν signifies, and this is clearly signified by the Greek phrase: καταστρηνιάσωσι τοῦ Χριστοῦ.
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12. HAVING CONDEMNATION, BECAUSE THEY HAVE MADE VOID THEIR FIRST FAITH. — For condemnation, in Greek it is κρίμα, which Bucer and from him Peter Martyr translate as infamy, or accusation before men, that is to say, these widows if they marry, do not indeed sin, yet they incur the mark of levity and inconstancy, in that they shrink from widowhood which they have publicly embraced and as it were professed, to marriage. But the Greek κρίμα does not signify infamy, but the judgment of condemnation; therefore it is translated not only by our Interpreter and the Syrian, but also by all the Latin and Greek Fathers, and indeed by Calvin, Beza, Erasmus, and Luther; for thus everywhere κρίμα Paul takes for judgment and condemnation, as is evident from Rom. III, 8; Rom. XIII, 2; I Cor. XI, 29; Gal. V, 10 and elsewhere. Secondly, these widows were not only infamous before men, but also guilty and damnable before God, is evident from verse 15, where he says: "For some have already turned back after Satan;" namely because, having abandoned Christ, to whom they had pledged themselves by a vow of continence, they followed Satan and Asmodeus, the instigator of lust and sacrilegious marriages. Thirdly, it is neither levity nor infamy if from widowhood, in which you can scarcely contain yourself and live chastely, nay rather indulge in fornication, you pass to marriage; nay indeed among heretics it is praiseworthy to pass from monasticism and vows of continence publicly made to God to marriage. And yet the Apostle here censures these widows as infamous, in that they pass to marriage, as Bucer wishes: therefore the widows had professed continence and were bound to it by vow, and therefore by marriage they became infamous; nor can any other cause of infamy be imagined here. For if they were free, and not bound by vow, they could marry without infamy: but now because they had vowed chastity, and yet married, they were judged infamous by the Apostle and the whole Church; and consequently by the judgment of the Apostle and the Church, by the same reasoning all monks and nuns, who after profession of chastity pass to marriage, are judged infamous. See how contrary the judgment of the Apostle is to the judgment of the Novatians. BECAUSE THEY HAVE MADE VOID THEIR FIRST FAITH. — "Faith," namely given to God, that is the vow of continence. Luther denies this, and by faith understands the evangelical faith, or faith given to God in baptism; that is to say, these widows, because they have lived luxuriously, that is have fornicated, hence as infamous harlots among Christians they have fled from them, and violating the faith given to Christ in baptism have returned to infidelity, and to their infidel relatives, and therefore will be condemned. But this is said ignorantly, first, because harlots were equally infamous among the infidels as among the faithful; but if they passed to marriage, they were equally praiseworthy among the faithful as among the infidels: if you remove the vow, as Luther and the Novatians do, who deny that these widows made vows of continence. Therefore those women were not avoiding infamy by returning to paganism, and consequently the desire to avoid infamy could not impel them to paganism. Secondly, the Apostle here censures not their infidelity, but their marriage after a vow of continence: "When," he says, "they have waxed wanton in Christ, they will marry, having condemnation, because they have made void their first faith." Therefore by this very fact that they marry, they have condemnation and make void their first faith. For τὸ having condemnation is connected with they will marry, and is its effect and consequence. Calvin responds secondly, that this "faith" was a promise of continence made not to God, but to the Church; for the Church exacted this from widows tacitly and indirectly, and the widows rendered it, so that the more readily they might minister to it, the more they were freed and unbound from a husband: just as handmaids when they hire themselves to their masters, tacitly promise that they will not marry meanwhile; for they cannot serve both a husband and a master. "They did not eat," says Calvin, "in the old institution a direct vow of continence." But from this it follows first, that it is lawful to exact and promise continence to the Church, at least tacitly and indirectly; if this is lawful tacitly and indirectly, why is it not also lawful directly and expressly? Again, if the Church lawfully exacted from widows a promise of continence, why does it not with greater right exact it from priests? What then does Calvin with his followers cry out that celibacy imposed on priests is a tyranny of the Church? Secondly, if it is lawful to promise continence to the Church in order to serve it more readily, therefore for the same reason it will be lawful to promise the same to God, or to vow it; and if widows who violate this promise made to the Church will be condemned: therefore much more will those who violate faith given to God, namely their vow, be condemned. You will say: The phrase "having damnation" is to be referred not to "they wish to marry," but to "when they have grown wanton," that is, "have fornicated," as if the Apostle were saying: These widows will be damned not on account of marriage, but on account of fornication. But this cannot be said: First, because, as I have said, "grown wanton" does not signify that these widows had fornicated, but that they had been delighted and wanton in delights: but this is not a mortal sin, nor damnable, unless someone proceeds to such a degree that he wishes to marry against his vow, and Bullinger himself admits this. Second, even if they had fornicated, that fornication had already passed, and was amended by penance and marriage, or by the will and purpose of marriage: for this reason they wished to marry, because they were ashamed of and repented of their harlotry; therefore they would not be damnable on account of fornication: but the Apostle says in the present: "Having damnation"; therefore on account of present marriages they were damnable in the present, not on account of past harlotry, from which they had already recovered through entering into marriage. For just as it would be foolishly said of a fornicatress, an idolatress, a usurer already repenting: This girl, who fornicated and now repenting of fornication wishes to marry, has damnation because she fornicated: This idolater converted and wishing to be initiated into Christ, has damnation because he worshipped idols: This usurer now coming to his senses and wishing to restore usuries and live justly, has damnation because he practiced usury, when rather it should be said: This girl, once a fornicatress, but now wishing to amend herself and to marry, by this very fact withdraws from her damnation: This idolater, usurer turning himself to Christ, or to justice, withdraws from sin, and consequently from damnation. So likewise it would be foolishly said here by the Apostle concerning widows, who wished to pass from fornication to honest marriages, that, when they wish to marry, they have damnation; rather he should have said that they withdraw themselves from damnation to a state of salvation. Third, this openly contradicts the words of the Apostle; for he says: "Having damnation," not because they grew wanton, but because "they have made void their first faith"; therefore not on account of fornication, but on account of faith, that is, the vow of continence violated through marriage, are they liable to damnation. I respond therefore, and say: The Apostle understands by "faith" here faith given to God, or a promise made to God through the vow of continence. For this is made void and broken by marrying just as much as by fornicating. The Apostle therefore says that these widows are guilty of damnation, because they make void the vow of continence made to God, by the very fact that they wish to marry. Whence Chrysostom, Theophylactus, Oecumenius interpret this "faith" as a covenant; Ambrose, as a profession; Epiphanius, in book II, heresy 48, as a promise; Augustine, as a vow; for thus he has it in Psalm 45: "What is it," he says, "that they have made void their first faith? They vowed and did not pay." He has similar things in epistle 45 to Armentarius: "Do not repent," he says, "that you have vowed, rather rejoice that it is now not permitted to you what it would have been permitted with your detriment. Proceed therefore fearlessly, and fulfill your words with deeds: He himself will help who desires our vows. Happy necessity which compels us to better things!" In the same way Theodoret, Ambrose, Fulgentius, epistle 1; Clement, I Const. III; Epiphanius, heresy 61, and other Greek and Latin Fathers interpret this passage: indeed the Council of Carthage IV, canon 104, understands by the first faith the vow of chastity. Note: "First faith" is said by the Apostle here not a newly made vow, as Ambrose wishes, as if the Apostle were saying: They made void a newly made vow, immediately from the very beginning of the vow itself; but "first faith" is called the vow which they first vowed to God. It is called first in respect to the later one, which they wish to enter into with a human husband against the first faith given to God. Thus St. Augustine, in the book On the Good of Widowhood, chapter viii, and Innocent I, epistle 2, chapter xiii. Note secondly: For "made void," in Greek it is ἠθέτησαν, which can be translated, with the Syriac and Vatable, as "rejected" or "cast off." Our translator also correctly renders it "made void." For just as he who fulfills his promise makes it valid; so he who does not fulfill it makes it void. Thus in Numbers 30:3, it is said: "If any man vow a vow to the Lord, he shall not make his word void; but all that proceedeth out of his mouth he shall fulfill." Thus in Genesis 17:14, he who is not circumcised on the eighth day is said to make void, that is, to violate, the covenant of the Lord. Thus in Psalm 88:35, it is said: "The things that proceed from my lips I will not make void," that is, What I have promised with my mouth, I will not deny, or revoke; but I will perform and fulfill it in deed. Hence it is clear that in the time of Christ and the Apostles vows of continence were given in the Church; and they were admitted as it were sacred by Paul and the Bishops: for, as St. Thomas teaches, II II, Question LXXXVIII, article 6, a work done from a vow is better and more pleasing to God than that which is done spontaneously without a vow. The reason for this is, because a work which is done from a vow is not only elicited from its own virtue, for example chastity, whose proper work it is, but is also referred to a nobler virtue, namely religion, by which it is commanded: for a vow is a certain part and act of the virtue of religion, which is the noblest of all moral virtues. Whence St. Augustine, in the book On the Holy Virgin, chapter viii: "Neither," he says, "virginity itself, because it is virginity, but because it is dedicated to God, is honored: which although it is preserved in the flesh, yet the spirit is preserved by religion and devotion, and through this also the virginity of the body is spiritual, which continence of piety vows and preserves." And below: "That continence is to be numbered more honorably among the goods of the soul, by which the integrity of the flesh is vowed, consecrated, and preserved." The same Augustine gives another reason, in the book On the Good of Widowhood, chapters viii and ix, and On Adulterous Marriages, chapters xv and xxiv, where he expressly says: "In those who have vowed chastity, not only to enter into marriage, but even to wish to marry is damnable." So also Chrysostom, Theophylactus, and Oecumenius: "They made the first faith void," that is, they say, they violated the covenant which they made with Christ the Bridegroom. St. Anselm gives a third reason, in the book On Similitudes, that it is more to give a tree with its fruits, than the fruits alone. He who does not vow gives only the fruits of virtues: he who vows gives also to God the tree itself, namely his will and his freedom, so that he can neither wish nor do anything other than what he has vowed. St. Dionysius the Areopagite describes the sacred and as it were nuptial rite of these vows in monastic profession, in the Ecclesiastical Hierarchy, chapter vi. See the words at II Corinthians xi, 2. Whence St. Augustine, in the book On the Good of Widowhood, chapter xi; Cyprian, epistle 62; and Jerome, book I Against Jovinian, call adulterers and accuse those women who after a vow of continence do not live in continence; because namely they violate the faith given to Christ the Bridegroom, to whom they consecrated themselves and by vow as it were mystically married. Understand this not as if the marriage which they entered into after the vow were invalid, and thus were adultery rather than marriage; but that they entered into it unlawfully, sacrilegiously, and with grave mortal sin. For St. Augustine, in the book On the Good of Widowhood, chapter ix, and On the Holy Virgin, chapter xxxiv, expressly teaches that virgins, if they marry after a vow, contract a valid marriage. But in later centuries the Church decreed that by a solemn vow of chastity, such as monks and Religious make, marriage should be dissolved; so that if a monk should wish to enter into marriage, he attempts it in vain, nor can he contract a valid marriage with anyone. When this solemnity of the vow began to be an impediment dissolving marriage is not so clear. It is probable that in different places at different times it began, but generally it was received by the whole Church about the year of the Lord 1139, when under Innocent II, in the Roman Council this impediment was sanctioned and established by the common decree of the Bishops.
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13. AND LIKEWISE THE IDLE LEARN TO GO ABOUT FROM HOUSE TO HOUSE. — He gave the first reason why he does not wish younger widows to be admitted into the company of widows who are supported by the Church, namely that, since they are treated delicately by the Church, they wish to marry: here he gives the second reason, namely that since they ought not to procure their livelihood by labor, they are idle, and wander idly from house to house; but this is shameful in women, especially in widows. Whence Aristotle, in book V of the Politics, asserts that in his time in cities there was created a prefect who would attend to women, lest they wander about, but keep themselves at home: and among the Chinese, says Magalhaens, even today the nerve of the foot is broken in girls, lest they go out of the house. NOT ONLY IDLE, BUT ALSO TALKATIVE (φλύαροι, that is, frivolous, ineptly talkative, garrulous) AND CURIOUS, SPEAKING THINGS WHICH ARE NOT FITTING. — Namely from idleness will follow wandering about, talkativeness and curiosity, and other vices of women, as St. Augustine teaches, in the book On the Holy Virgin, chapter xxxiii. For, as Plato wisely says, in book VI of the Laws, woman is another kind of human being and different, and more hidden and cunning to us by nature on account of weakness, and thus can be ordered less: so that she may be ordered, she ought fittingly and perpetually to be occupied. Hence St. Jerome, epistle 7 to Laeta, on the Training of a Daughter, thus prescribes: "Let reading succeed to prayer, let prayer succeed to reading; the time will seem short which is occupied with such variety of works. Let her learn also to work wool, to hold the distaff, to put the basket in her lap, to turn the spindle, to draw the threads with her thumb," etc. And that is what Solomon praises in that strong woman, Proverbs chapter xxxi, verse 13 and 19, saying: "She hath sought wool and flax, and hath wrought by the counsel of her hands: She hath put her hand to strong things, and her fingers have held the spindle, She made herself coverings of tapestry," etc.
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14. I WILL THEREFORE THAT THE YOUNGER WIDOWS MARRY, BEAR CHILDREN, BE MISTRESSES OF FAMILIES, GIVE NO OCCASION TO THE ADVERSARY TO SPEAK EVIL. — The Apostle here "does not impose a law upon younger widows, but shows a remedy," says Augustine, chapter viii of On the Good of Widowhood, namely that they marry when there is in them danger of lust and incontinence, as was mentioned before. Thus St. Ambrose, in the book On Widows: "For a remedy," he says, "Paul advised marriage, that what was perishing might be healed, not that he prescribed it as a choice." Whence St. Chrysostom: "'I will,' because they themselves will it, and are about to marry." And St. Jerome, epistle 11 to Ageruchiam: "Paul does not forbid widows to exist, but adulteresses; because it is better to be twice married than to be a harlot." The same to Salvian, epistle 8: "Why," he says, "Paul permitted marriage, he immediately subjoined: Now some have turned aside after Satan. From which we understand that he does not offer a crown to those standing, but extends a hand to those falling. See what second marriages are like, which are preferred to brothels: because some have turned aside after Satan. Therefore a young widow, who cannot or will not contain herself, should rather take a husband than the devil." And Primasius: "'I will,' that is, I permit such to marry, before they promise what they are not able to fulfill." From this it is clear first, that the Apostle speaks only of widows, and those free, nor bound by vow, to whom he does not command, but indulges, and offers marriage as a remedy for incontinence: otherwise indeed he would condemn all younger widows, who of their own will with great constancy of mind have determined to remain in celibacy and widowhood, which no one of sound mind would say, since Holy Scripture itself praises Anna the prophetess, because after she had lived with her husband seven years from her virginity, she remained a widow until eighty-four years, Luke II, 36. Add, that the Apostle, having experienced the inconstancy of many, wished that younger widows generally marry: this is signified by the inferential word therefore, when he says: "I will therefore that the younger marry," because namely "many when they have waxed wanton in Christ, will marry." For those who had sufficiently proved their chastity and constancy, the Apostle preferred to keep and remain unmarried, as is clear from I Corinthians vii, 8: "'I say' to the unmarried and to widows: It is good for them if they so remain as I also." And he adds: "But if they do not contain themselves, let them marry." Lest therefore the Apostle be contrary to himself here, the same thing must be supplied here in this way: I will younger widows to marry, understand, if they do not contain themselves. Thus we now advise girls, especially the lighter and inexperienced ones, saying: Either marry, or shut yourself away, and we commonly say: "For a woman either a wall or a husband," because indeed on account of the weakness of that age and sex it is dangerous for many to profess virginity privately in their own home, when they are constantly occupied among young men and other allurements of lust: whence it is expedient for them, either to marry a husband, or if they wish to vow virginity, to shut themselves in by wall and the cloister of a monastery. These things notwithstanding, we see holy and most chaste virgins, who flee all occasions of lust, and have long proved themselves, and have fully confirmed their mind in chastity, living a pure and angelic life in their own home: and prudent men counsel and praise this for them; for experience teaches that they thus live without danger most piously and holily; so that, if they vow virginity, which some do, they can easily with God's grace fulfill it. From this it is clear second, that the Apostle does not condemn the vows of young girls, as Calvin wishes, namely when they have rightly proved themselves, especially in monasteries, where shut in, and separated from the world and the world's allurments and temptations, they already have a year of probation and novitiate, which they did not have in Paul's time; moreover they have mistresses, prayers and other aids to continence. Whence also the Council of Trent orders that they be examined before profession by the Bishop, or the Bishop's vicar, whether they are sufficiently proved and prepared; and forbids that any be admitted to profession who is not found to be sufficiently proved and prepared. Beautifully St. Ambrose, book III On the Veiling of Virgins: "Do not marvel," he says, "at profession in young girls, when you read of passion in little ones; and of these it is written: Young maidens have loved thee exceedingly." Ambrose adds, that adolescence and old age consist not in years, but in the levity or maturity of morals. "Therefore," he says, "the more flourishing age is not rejected, where there is the old age of morals. Thecla was proved not by old age, but by virtue. Out of the mouths of infants thou hast perfected praise." Add that the Apostle speaks of young women who are not virgins, but widows, in whom on account of the habit of marriage continence is more difficult and more dangerous, as I have said from Chrysostom. Whence even now in many convents of virgins widows are not admitted, or only with great difficulty, because they scarcely attain to the purity of virgins, without exhaling in words and gestures the husband and marriage, and, if they are corrupted in morals, they corrupt very many. Finally, to the Novatians exaggerating the lapse of some, St. Augustine responds, epistle 137 to the clergy and people of Suppona: "If some woman," he says, "has been adulterated, no one casts out his wife, no one accuses his mother; but when something of false crime or true crime has sounded concerning those consecrated to God, they press, they strive, they seek that all should believe it." Morally, let confessors follow this counsel of the Apostle, so that to young women, especially those who dwell at home among their own, they do not permit vows, especially perpetual vows of continence, unless they have long and clearly proved chastity: rather let them at first grant only monthly or yearly vows to them, and let them renew and prolong the vow from month to month, or from year to year. TO BEAR CHILDREN. — Under procreation here, as also in chapter ii, verse 15, he understands also the right education of children; for this is the principal end and principal good of marriage, "that parents transfer their sons from the members of the first man into the members of Christ," says Augustine, book I On Marriage and Concupiscence, chapter iv. TO BE MOTHERS OF FAMILIES. — οἰκοδεσποτεῖν, that is, to administer and govern a house or family. The name of mother or father of a family denotes that the maidservants and servants who are in the family ought to be treated by their masters as sons, as St. Augustine carefully noted, book XIX On the City of God, chapter xvi; indeed even the pagan Macrobius, book I Saturnalia, chapter xi. Whence St. Jerome, to Caelantia: "Rule and cherish your family," he says, "so that you wish to appear to them as a mother rather than a mistress; from them exact reverence rather by kindness than by severity." TO GIVE NO OCCASION TO THE ADVERSARY FOR THE SAKE OF REVILING. — By "adversary" he understands an unbelieving man, or rather the devil: for this is said in Greek antonomastically with the article, ὁ ἀντικείμενος, that is, that adversary, who namely stirs up all men to oppose the Church of Christ. And this "for the sake of reviling," that is, for reviling the Church: for this is what the Greek λοιδορίας χάριν signifies. Secondly, τὸ χάριν, that is grace, as if it were redundant, being omitted, thus more clearly with the Syriac, truly to give no occasion to the adversary for reviling. Lest namely the devil incite the unbelievers, if they see younger widows idle, wandering, and thus living impurely, to revile the Church; hence "I will that they marry," and be occupied in the care of a house, so that their youthful inconstancy may be bound, tied and strengthened by the yoke of marriage, says Theophylactus.
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15. NOW INDEED SOME HAVE TURNED (Ambrose reads, have erred) BACK AFTER SATAN. — ὀπίσω τοῦ Σατανᾶ, that is after Satan, as if to say, Some, abandoning Christ, to whom they had betrothed themselves through a vow of continence, have followed Satan the instigator of lust and all sin, while against their vow they entered into marriages of men. Here the Apostle reveals the reason why he wishes younger women to marry, to be, not that marriages are better and more pleasing to God, but that there would be danger to them from incontinence, into which he had experienced many younger women to fall. Thus Theophylactus.
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16. IF ANY FAITHFUL WOMAN HAS WIDOWS, LET HER SUPPLY THEM, AND LET NOT THE CHURCH BE BURDENED: THAT IT MAY SUFFICE FOR THOSE WHO ARE TRULY WIDOWS. — In Greek, Chrysostom, Theodoret, Theophylactus, Oecumenius read, εἴ τις πιστὸς ἢ πιστή, that is, if any faithful man or if any faithful woman. Our text under the masculine "if any" comprehends the feminine "if any," as if to say, The Apostle: If any Christian father of a family, or if any Christian mother of a family has widows at home, namely a mother, sister, kinswoman, already advanced in years, who cannot provide their sustenance by their own labor, let him feed them at his own expense, and let him not burden the Church, so that the Church may be able to feed those who are truly widows, that is, those who are destitute of all comfort and aid. Note: For "supply" in Greek is ἐπαρκείτω, that is let it suffice for them, namely not for lasciviousness, but for the necessity and sufficiency of life.
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17. LET THE PRESBYTERS WHO RULE WELL BE ESTEEMED WORTHY OF DOUBLE HONOR: ESPECIALLY THOSE WHO LABOR IN THE WORD AND DOCTRINE. — He passes from widows to pastors who teach and preach the word of God, and teaches that these are to be supported by the Church more than those. Whence note first: By presbyters he understands both Pastors and Bishops. Second, by honor he takes not only reverence, but also subsidy and sustenance. For thus he explains himself by adding: "Thou shalt not muzzle the ox that treadeth out the corn; and, The laborer is worthy of his reward." You may ask, what is the double honor which the Apostle wishes to be given to presbyters? First, Ambrose and Haymo answer that double honor is reverence and sustenance. Second, Chrysostom takes double honor with respect to widows, as if widows are to be sustained with simple honor, that is, sustenance; but presbyters truly with double, that is, double greater, sustenance. Third, most excellently Chrysostom, Theophylactus and Theodoret: "double," they say, that is, manifold, as if to say, Presbyters are to be rewarded with much, liberal and abundant honor, that is, subsidy of sustenance. For the Apostle wishes that Prelates, teachers and preachers be treated liberally, well and abundantly fed and treated: for these labor much, and if they are well treated, they are able to labor more and better, and produce more fruit. Thus in Jeremiah xvii, 18, it is said: "With double (that is, manifold) destruction destroy them." And Prov. xxxi, 21: "All her domestics are clothed with double," that is, they have many and abundant garments. And Isaiah xl, 2: "She hath received of the hand of the Lord double," as if to say, Jerusalem received very many good things, charisms and consolation from the mercy of God through Christ for sins and the penalties of sins, which she deserved. Finally, in IV Kings ii, 9, Elisha asks Elijah for a double spirit, that is, a great and vehement one, very zealous and performing great works. The same thing St. Clement commands from the doctrine of the Apostles, in book II of the Apostolic Constitutions, chapter xxviii, where he thus ordains: "To presbyters, if they have labored assiduously in the study of teaching the word of God, let a double portion be set aside also in honor of the Apostles of Christ, whose place they hold, as counselors of the Bishop and the crown of the Church: for they are the counsel and senate of the Church."
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18. FOR THE SCRIPTURE SAITH (Deut. XXV, 4): THOU SHALT NOT MUZZLE THE OX THAT TREADETH OUT THE CORN. — Literally the Lord had commanded this in Deut. xxv, that oxen properly so called, which the Palestinians use for threshing, should not have their mouths bound, so that they could eat of their own threshing: but by these oxen allegorically, as Paul here explains, he understands Pastors, who labor like oxen in the Lord's threshing floor, with strong and vehement labor, such as that of those who thresh, especially oxen; and consequently he decrees that it is just that they live and be sustained from this their labor and threshing. See what is said in I Cor. ix, 9. THE LABORER IS WORTHY OF HIS REWARD. — By reward he does not properly mean a price, namely some temporal price; but understands sustenance only. For to preach, to administer the Sacraments and other spiritual things for a reward, that is, for a temporal price, is not lawful: for it would be simony. Therefore Pastors minister these things freely and exact only sustenance, expecting their true reward in heaven from the Lord. Whence St. Augustine, in the sermon On Pastors, chapter ii: "Let Pastors receive," he says, "the sustenance of their necessity from the people, but their reward for dispensation from the Lord: for the people are not fit to render reward to those who serve them in the charity of the Gospel." Note: This sustenance is called "reward," not as if it were given and in fact be a price equivalent to the spiritual work; for this is not only simoniacal, but also false. For spiritual things cannot be estimated or compensated by any temporal price. It is called therefore this sustenance "reward," because on account of the spiritual work it is due in justice to the priest as sustenance, just as a daily wage is due to a gardener for his labor: but with this difference, that the gardener receives it as an equivalent price, whereas the priest receives it as something far less and baser than his work, nor as the price of his work (for all spiritual work transcends every temporal price, nor is it estimable by any such price), but only as sustenance, yet due in justice to his work: for without sustenance he cannot perform his spiritual work. Add, many theologians teach that for labor not only prior or extrinsic, as for singing in the divine Office, for the journey which the priest undertakes so that in a village or another place he may celebrate and preach; but also for intrinsic labor, namely for the fatigue and trouble which he undergoes in teaching, preaching, hearing confessions, etc., the priest can receive a reward, as a price not of the spiritual work, but of his labor, occupation and fatigue. Thus Adrian, quodlibet M, article 1; Bonaventure, in 4, distinction 25, last Question on simony; Richard, same distinction, article 3, Question II. But on this elsewhere.
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19. AGAINST AN ACCUSATION OF A PRESBYTER RECEIVE IT NOT, EXCEPT UNDER TWO OR THREE WITNESSES. — He prescribes here to Timothy the Bishop how he ought to conduct himself in judging forensic cases. Whence it is evident that Bishops were then judges. Note: By presbyter Chrysostom, Theophylactus and Oecumenius understand an elder, so that presbyter here is a name not of order, but of age. But that it is a name of order is evident from the preceding verse; therefore "presbyter" here signifies both a Bishop, as Ambrose, Theodoret, Primasius explain, and a priest, as Epiphanius explains, in heresy 57, and others. Lest therefore anyone, envying a presbyter his rank and order, should construct a calumny against him and accuse him of some crime, he does not wish him to be heard unless he proves it by two or three witnesses. And with good reason: for if this is required in the crime and accusation of a layman, much more ought it to be granted to a presbyter, to whom so eminent an order and rank is a bridle restraining him from wickedness, so that no one ought easily to suspect anything of him. Hence afterwards Sylvester II, cap. Praesul, requires far more witnesses: "A Bishop shall not be condemned except by seventy-two witnesses; but a Cardinal priest not except by forty-four witnesses; a Deacon not except by twenty-eight; a subdeacon, acolyte, exorcist, lector, doorkeeper, shall not be condemned except with seven witnesses. Because such ought to be appointed in the Church, whose sanctity should be trusted more than many witnesses."
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21. I TESTIFY (διαμαρτύρομαι, that is, I beseech thee; thus the Syriac and others) BEFORE GOD AND CHRIST JESUS, AND THE ELECT ANGELS, THAT THOU KEEP THESE THINGS WITHOUT PREJUDICE, DOING NOTHING DECLINING TO ONE SIDE. — By "elect angels" he calls the good and holy ones, whom God chose for His glory and blessedness on account of their humility, obedience, piety and charity; and he opposes them to Lucifer and the reprobate angels, namely demons. Note: Some refer "without prejudice" to "doing nothing," as if to say, Do nothing unless thou hast first well investigated the matter and prudently judged it. Thus Ambrose. Secondly and better, others refer "without prejudice" to "keep these things," namely, as if to say, I testify and beseech thee, that those things which I have said concerning the accusation of a presbyter, and concerning those who sin being reproved, thou shouldest do and keep without prejudice, that is without preoccupation and precipitation of judgment, so that no one may preoccupy thee and win thee over to himself, so that, before thou hast heard the other side, or examined the whole matter with an equal and indifferent mind, thou shouldest prejudge in thy mind, and adjudge the case to him who has preoccupied thee. Whence the Syriac translates, let thy mind not be preoccupied by any anticipation. Hence others translate, without preference, by which thou mightest prefer one as a friend, rich, noble, etc., to another, keep these commandments of mine: for judgment ought to be rendered concerning the cause, not concerning the person. This sense is proved by what follows: "Doing nothing declining to one side." By which words he alludes to a balance or scales, which in order that it be of just weight and legitimately weigh those things which are placed upon it, must be in equilibrium, so that it does not incline more to one side than to the other, nor one pan be raised or lowered more than the other. For a judge ought as it were on a balance to weigh and consider the rights of the litigants, so that he inclines to neither side, but permits to each cause its own weight and moment, and adjudges the matter to that which outweighs the other: if he does otherwise, he does not follow the weight and inclination of the cause, but of the will favoring this one more than that one, and will pervert the right judgment of a just judge, and render a perverted sentence. Hence justice is painted as a virgin blind, not regarding the person, with an equal balance, by which she weighs and considers the right of each. Thus of old Jupiter, the just judge, is painted: Jupiter himself sustains two scales in equal examination. Again note: In the Greek there is a threefold reading. Our text reads with iota, κατὰ πρόσκλισιν, that is according to declination, or declining. Secondly, others read, do nothing κατὰ προσκλήσιν with eta, that is according to advocacy, as if thou shouldest act not as a judge, but as an advocate of the side which thou lovest: but then it would have been more proper to say παράκλησιν than πρόσκλησιν. Thirdly, Oecumenius and Erasmus, κατὰ προαίρεσιν, that is according to provocation, as if to say, Do nothing according to the motion and impulse of the mind, which provokes the judge to render a sentence rashly in hatred or favor of one side. But our reading is the best and most aptly coheres with the metaphor of the balance; whence Ambrose, Chrysostom, Theophylactus and others follow it. Whence also the Syriac translates, do nothing במסב דאפ bemassab deappe, that is by acceptance of persons.
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22. DO NOT LAY HANDS HASTILY ON ANYONE, NOR SHARE IN THE SINS OF OTHERS. — Some understand this of absolution in the Sacrament of Penance: for confessors who lay hands on sinners, for example concubinaries, usurers, simoniacs confessing, not sufficiently contrite, or not having an efficacious purpose of amending themselves, or unwilling to make restitution for simony, usury and other unjustly acquired things, and absolve them, share in all their sins, transcribe them into themselves, become responsible for all of them, and will pay penalties to God for them. Note here that in the Sacrament of Penance hands are laid on penitents by the priest, so that by this symbol they may be signified to be freed from the servitude of sin and manumitted. Thus formerly Roman Praetors touched the heads of slaves whom they were manumitting with a certain rod, called Vindicta or vindicia. Whence Cicero in the Topics: "If he has been made free neither by census, nor by vindicta, nor by testament, he is not free." And Persius, Satire 5: After I departed from my Praetor by vindicta, Why is it not permitted me to do whatever my will commands? Hence the Penitentiaries in Rome carry rods and lay them on the heads of penitents, to signify that they are asserting them from the servitude of sin into the liberty of the sons of God: for this reason some think rods were given to the Apostles, Mark VI, 8. In like manner King Ahasuerus extended a golden rod over his neck, Esther, cap. XV, as a symbol of grace obtained by him. Thus Salmeron in the Prolegomena, disp. 29. But because Paul speaks to Bishop Timothy, to whom it is proper and principal duty to ordain presbyters and other ministers of the Church, and because the Apostle elsewhere understands by the laying on of hands ordination, of which matter I gave three reasons of the rite in cap. IV, 14, hence it is better that Theodoret, Chrysostom, Theophylact, Oecumenius, Primasius and others everywhere think the Apostle speaks of this ordination, as if to say: See, O Timothy the Bishop, lest you ordain anyone rashly, but first prove and examine each one, whether he be of approved life and doctrine, and worthy of such a degree: otherwise you will become a sharer in his sins and scandals, both those which such a one will commit in his degree after ordination, and those which he committed before ordination, because on account of them he is unworthy of ordination; if therefore you ordain him, you judge him worthy of such a degree, and consequently you ratify him and approve his morals and sins; thus you become a sharer in the same. Hence the Council of Trent, sess. XXIII, ordains that a careful examination both of doctrine and of life be premitted to the ordination of anyone under grave censure. See Chrysostom, lib. IV On the Priesthood, how evil it is that the unworthy and unfit be ordained. It is read in the Life of St. Leo Pope I, which is prefixed to his works (which Baronius also relates from Sophronius, in the year of Christ 461), that when St. Leo, devoted to prayers and fastings at the sepulchre of St. Peter, was imploring God's mercy and forgiveness of sins, he received this response from St. Peter: "I have entreated the Lord for you, and he has remitted your sins to you, so that only this remains to be sought from you and to be demanded of you, for which you have rashly laid hands on those against Apostolic law." But if these things are done in the green wood, what will be done in the dry? For who is holier and more prudent than Leo? Keep yourself chaste. — The Greek ἁγνὸν properly signifies chaste and free from lust and hating it. Secondly, however, it signifies pure and immaculate from all guilt; whence the Syriac translates it, keep yourself בדכיותא bedackeiuta, that is in purity, innocence; and St. Augustine, lib. On Grace and Free Will, cap. IV, reads, "restrain yourself." For continence is a general virtue which moderates and contains all the passions of the soul, and restrains and governs them by the bridle of reason. Whence Theodoret interprets "chaste" here as uncorrupted and clean from sin, especially that by which hands are hastily and rashly laid on anyone, and thus one shares in his sins, as preceded. St. Augustine declares this same thing thus, lib. II Against the Epistle of Parmenian, cap. XXI: "The Apostle taught from what follows how what he said before should be understood; for he who keeps himself chaste does not share in the sins of others: for if he shares, he consents; if he consents, he is corrupted; if he is corrupted, he does not keep himself chaste."
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23. DO NOT YET DRINK WATER, BUT USE A LITTLE WINE FOR THY STOMACH'S SAKE, AND THY FREQUENT INFIRMITIES. — The word "yet," says St. Jerome, in book II Against Jovinian, signifies that Timothy had thus far been abstinent from wine and had drunk only water, both for the sake of temperance and of chastity; for, as St. Jerome says to Eustochium: "Wine and youth are a twofold fire of pleasure. Why then do we add oil to the flame? Why do we administer fuel to the fire of a burning body?" And Chrysostom says: "Youth," he says, "is a kind of pyre that sets everything ablaze; for this reason Timothy blocked it up on all sides and extinguished the flames. Let the body be weakened," he says, "and let not the soul be weakened; let the flesh be restrained, and let not the soul's course toward heaven be hindered." Whence Prosper notes here first, in book I On the Contemplative Life, chapter XXII, that Timothy had broken himself by long abstinence and had brought these diseases upon himself. Where also note in passing that the Apostles and Apostolic men, besides so many labors and hardships, were also afflicted with diseases; for virtue is perfected in infirmity. Whence Chrysostom, raising the question why Paul, who healed so many sick by miracle, did not also heal Timothy, answers that this was done for this reason, that, if we see, he says, great men and those distinguished in virtue to be infirm, we should be moved by nothing, and should know that diseases are matter for their humility, patience and fortitude, and that we are admonished by them of the misery of the present time, so that we may aspire to the resurrection and the other blessed life. See Chrysostom treating this sentence of Paul excellently, homily 1 to the People, where he gives eight reasons why God permits holy men to be afflicted with diseases and hardships in this life. Note secondly: For infirmity in Greek is ἀσθένεια, which signifies not so much diseases as debilities of the body, which are themselves a kind of disease and often joined with disease. For also τὸ propter stomachum signifies a cachexia of the stomach, with crudity, and consequently that Timothy labored with disease. Note thirdly, with mortification and diseases, Timothy's zeal. "That," says Chrysostom, "which anyone could marvel at, that so weakened and struggling with such sickness, he did not neglect the business of God, but more than those who were strong and vigorous in body, he shared with his teacher in all contests and alternate dangers: for indeed the weakness of the body did not refute wisdom. So much does zeal toward God avail, so light does it make wings!" Note fourthly, that which he says for thy stomach's sake, for, as Celsus says, book I, chapter II, "for those infirm in stomach, in which number a great part of city-dwellers are, and almost all those devoted to letters, greater care is necessary, so that what either the condition of the body, or of the place, or of study takes away, care may restore." Thus St. Jerome, Gregory, Bernard, and other Saints devoted to contemplation and study, labored with the stomach, of which the physical reason is clear. For there is only one soul in man, which is at the same time vegetative, sensitive and rational, and which consequently must exert itself and its powers at the same time in nutrition, sensation and intellection. But the powers of this soul are very limited, weak and small, especially thus divided and distracted. The soul therefore, wholly occupied in the brain with the attention of the mind, study, contemplation, can scarcely be occupied in the stomach with concoction and digestion: whence the stomach, destitute both of spirits and heat, and of the soul's influence, languishes and cannot concoct and digest food; but leaves it half-cooked and undigested: from which crudities, phlegms, catarrhs, and other evils arise. St. Gregory gives another reason, book III of the Morals, chapter XXX, namely, that the flesh, when through the spirit it rises above itself to contemplate such high things, is attenuated and weakened, and that the force of divine love liquefies and enervates the soul and body. "Those indeed," he says, "who are strengthened in the love of their author, the more they grow strong in the desired fortitude of God, the more they fail from their own strength; and the more robustly they desire eternal things, the more they are healthily liquefied from temporal things. Hence David, wearied by the strength of his love, said: My soul hath fainted away for thy salvation; and the bride: My soul is melted when my beloved spoke; and: Stay me up with flowers, compass me about with apples, because I languish with love. Thus also Daniel, when he had beheld the vision of God, chapter VIII, verse 27: I languished," he says, "and was sick for days many." St. Gregory adds: "For flesh cannot bear those things which are of the spirit, and therefore sometimes when the human mind is led beyond itself to see those things, it is necessary that this fleshly vessel, which cannot bear so great a weight, be weakened." Note fifth: Paul prescribes to Timothy, who is infirm, the use of wine, because, as Ambrose says, "God wills to be served prudently, lest by excess (of labor or abstinence) we become weak, and afterwards require the aid of physicians." The weak, therefore, and especially women, should not break their head and body by many prayers and penances. Note sixth: To such a man Paul permits wine, not for pleasure, but for necessity: and therefore he says, "use," not "enjoy"; and that in moderation, not in abundance; and not for luxury, but on account of the stomach. St. Gregory beautifully teaches, in book XX of the Morals, chapter XXXI, that abstinence ought to be moderated like a musical string. "It must be considered," he says, "that a string on a lyre, if it is stretched too little, does not sound; if too much, it sounds hoarsely: thus the virtue of abstinence is either altogether nothing, if a man does not subdue his body as much as he is able; or it is very disordered, if he wears out his body more than he is able." Thus Anacharsis, according to Laertius, distinguished four cups or draughts of wine in symposia: The first cup, he says, is of necessity to quench thirst, the second of sober cheerfulness, the third of pleasure, the fourth of drunkenness and madness. Plato, moreover, in Dialogues 1 and 2 of the Laws, prescribes thus: "In the first place by law we ordain that children up to the eighteenth year abstain entirely from wine"; and he adds the reason: "Lest they add fire to fire and bring a furious habit upon their youth." The Bacchic utterances, therefore, of the bacchant Luther, which he poured forth, nay rather babbled forth, among his cups, are an interpretation and quibbling: The Apostle, he says, prescribed a little wine, namely some cups, to Timothy, because he was infirm and his stomach was sick and could not bear more wine: but to us, as being healthy and having a strong stomach, much wine ought to be used, namely not cups, but amphorae. But, good man, Timothy, while he was healthy, did not drink wine, but water, certainly with the Apostle's approval and persuasion. Again, the Apostle, when he was already infirm, permits him wine in place of water, but a little. Therefore wine is indulged to him not on account of health, but merely on account of infirmity, and that not unmixed, but in moderation. Surely such a gloss befits such a doctor, nay rather a drinker, an interpreter, I say, of an Epicurean Gospel, not of Paul, but of his palate, concerning which our Frusius rightly says: The Bibles which are thine are Bacchic cups, Luther: Thy apothecary shop is thy library.
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24. THE SINS OF SOME MEN ARE MANIFEST. — In Greek προδηλοι, that is, manifest beforehand, namely before they are condemned by anyone's judgment. THOSE THINGS WHICH PRECEDE TO JUDGMENT, AND SOME INDEED FOLLOW AFTER, 25. IN LIKE MANNER ALSO GOOD WORKS ARE MANIFEST: AND THEY THAT ARE OTHERWISE, CANNOT BE HID. — First, St. Basil, in the book On the Holy Virgin, understands by "sins which precede judgment" those sins which the sinner commits by himself in this life, before he goes by death to particular judgment; but by "sins which follow after" he understands those which someone commits after death and particular judgment through his disciples and others whom he taught to sin. Just as heresy follows Luther and Calvin, and all the sins of Lutherans and Calvinists, of whom Luther and Calvin were the teacher and inventor, so that the punishment of Luther and Calvin is even now increased and ought to be increased, until Lutheranism and Calvinism cease. Second, St. Ambrose: Great sinners, he says, are preceded by sins to condemnation, because their sins are greater than their good works; on the contrary, the just are preceded by good works, as it were manifest, because they manifestly outweigh their sins: but sinners will be followed by good works as it were burdened by some prejudgment of preceding sins. Whence also they cannot be hid, that is, they cannot be obscured and covered by charity, which covereth a multitude of sins, as if to say, Paul: When I say to thee, O Timothy, Do not communicate with the sins of others, I do not wish thee to repel from Orders the just, who are liable to light sins, or who have covered their misdeeds with notable works; but only those who are subject to grave sins. Third, Chrysostom: Manifest sins, he says, which precede the final judgment, are those which are manifest and known in this life; but those which follow are those which lie hidden here, but will be made manifest in the final judgment, as if to say, Although some sins lie hidden here, yet they do not escape the internal judge; because they follow and drive the sinners themselves to the public judge, and there they will accuse them before the whole world as revealers, judges and avengers: for The crime follows its perpetrator, says the Poet; and: Rarely does punishment with halting foot desert the wicked man who goes before. If punishment follows the impious, therefore also knowledge of sins and infamy, as if to say, I have charged thee, O Timothy, "Lay hands hastily on no man, neither be partaker of other men's sins" (for the Apostle returns to this as if forgetting something). Thou wilt object to me, How shall I discover the sins of others? To this objection therefore I answer, that the sins of some are manifest, but those of others hidden. If they are manifest, thou wilt not labor, because thou wilt easily know those who are liable to them, unworthy of ordination and worthy of condemnation and punishment; but if they are hidden, thou must labor to uncover them: yet do not despair, wait, search, explore, at length thou wilt discover them, because sins follow the sinner as it were from behind; therefore inspect their face and back with lynx-like eyes and examine all things on every side, that thou mayest distinguish them, and at length thou wilt make manifest those things which were hidden, and thou wilt perceive them to be unworthy of Order. But if by just examination thou canst not discover them, they are to be left to God's judgment, nor are they to be repelled from Order.
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25. Similarly also GOOD DEEDS (of some) ARE MANIFEST, — and concerning these you will not labor: but you will know them to be worthy of ordination. AND THOSE WHICH ARE OTHERWISE (namely good deeds of others which are hidden), cannot be hidden, — so that, if you examine them diligently, you will be able to know and easily perceive whether they ought to be ordained or not. Thus St. Jerome to Furia, Anselm, Gagneius and others. "For nothing is hidden that shall not be revealed, and secret that shall not be known." For feigned and counterfeit impiety cannot long remain hidden, but at length bursts forth from smoke into flame. Fourth, St. Augustine, book II On the Sermon of the Lord on the Mount, and Magallianus thus explain it, as if to say: The sins of some, as being manifest, precede the judgment of men: these, as being known sinners and unworthy, O Timothy, you ought not to ordain; but the sins of others follow human judgment, because they are discovered only after ordination. What then, will you make a scruple for yourself, that you have ordained such men? not at all, because in the ordination of such men you do not share in the sins of others, since such hidden sinners without your fault are judged worthy of the sacred Order, as if to say: Hidden sins are to be left to God's judgment and tribunal; but those which can be discovered and made manifest by examination by men, let them be subject to the judgment of the Bishop, who ought to take care not to ordain those burdened with these sins; so that Paul alludes to Deuteronomy XXIX, 29, where it is said: "The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children," which the Chaldeans and Rabbis thus explain: Secret sins are reserved to be punished by the Lord our God; but those which are manifest are to be examined and punished by human judgment. But we shall explain this more truly and aptly with Cajetan and others concerning the scourges which God in that chapter XXIX of Deuteronomy threatened against the Jews as transgressors of His law, as if to say: These scourges are among the hidden judgments of God, which nevertheless He has made manifest to us and to our children, so that by fear of them we may zealously do and exactly fulfill the law of God. Fifth and genuinely according to the mind of the Apostle: "Sins manifest preceding to judgment," are clear and public sins, condemned by the common voice of men before they are brought to judgment; but sins which follow sinners in judgment, as it were attendants or shadows, are the hidden sins of the impious, which do not appear in public, but lie hidden in the mind or in darkness, when the impious put on the face of the good, so that by external appearance they seem upright; if however they are examined and judged diligently, at length their masked impiety will reveal itself. It is a prosopopoeia: for sins are here feigned to be persons and forerunners or usherettes, who run before the sinner and warn the Church who he is who is about to come to be ordained, namely that he is a sinner, and consequently unworthy.
Machine translation from the Latin, not reviewed.
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Supra instruxit Timotheum de usu ciborum et de abstinentia, hic instruit eum de dispensatione ciborum, quae fit spiritualibus personis, scilicet quae dispensabantur viduis et doctoribus. Primo ergo instruit eum de viduis; secundo de doctoribus, ibi et qui bene praesunt. Circa primum, primo ostendit quomodo viduis et doctoribus sunt ministranda alimenta per Ecclesiam; secundo qualis vidua sit eligenda, ibi vidua eligatur. Item, primo ostendit qualibus viduis sit subveniendum; secundo manifestat quod dixit, ibi si qua autem; tertio ostendit rationem dictorum, ibi si quis. Dicit ergo viduas honora, non solum reverentiam exhibendo, sed necessaria tribuendo. Haec enim duo intelliguntur in verbo honoris. Unde in praecepto honorandi parentes intelligitur etiam de subventione; quasi dicat: in necessariis provide. Et hoc inchoatum est a principio Ecclesiae. Act. VI, v. 1: factum est murmur Graecorum adversus Hebraeos, eo quod despicerentur in ministerio quotidiano viduae eorum. II Mac. III, v. 10: in templo pecunia posita erat ad alimoniam viduarum et pupillorum. Sed quas viduas? Illas quae vere sunt viduae. Vidua dicitur quasi a viro idua, id est, divisa. Nam vidua vere est illa, quae non habet alias personas a quibus sustentetur, et huic necessaria dabantur de eleemosynis fidelium. Deinde cum dicit si qua autem, exponit quae sunt vere viduae; et primo ostendit, quae non sunt vere; secundo quae sunt vere, ibi quae autem. Circa primum, primo agit de institutione earum, quae sunt vere viduae; secundo rationem assignat, ibi hoc enim.
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Instruit ergo huiusmodi, quod discant domum suam regere. Tob. X, 13: docuerunt filiam suam regere familiam. Et dicit primum, quia vidua quae assumitur ad provisionem sibi ab Ecclesia fiendam, debet esse cum honestate vigilans. Et hoc est quod dicit discat. Item debet suis parentibus servire, et ideo dicit mutuam, etc., quasi dicat: sicut parentes eam nutrierunt, ita et ipsa eos si habet. Et huius ratio assignatur, cum subiungit, dicens hoc enim est acceptum, et cetera. Quia haec non solum hominibus fiunt, sed Deo. Et hoc patet, quia dominus de hoc speciale mandatum dedit, Ex. XX, 12. Quod etiam dominus Iesus in Evangelio noluit praetermitti. Item hoc natura docet, ut homo recompenset beneficia impendentibus. At nulli tantum impenderunt quantum parentes. Deinde cum dicit quae autem vere, tractat de veris viduis. Primo ostendens quae vere sint viduae; secundo qualiter instruendae sunt, ibi speret in Deum.
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Dicit ergo quae autem vere vidua est et desolata, id est, quae non habet consolationem humanam, scilicet filios, vel parentes, et talis quae non habet aliud confugium, speret in Deum, etiam quantum ad temporalia subsidia per Ecclesiam sustentata. Et debet instrui primo, ut exercitetur in bonis; secundo ut caveat a malis, ibi et hoc praecipe. Circa primum duo facit, quia primo ostendit quibus debet occupari haec vidua; secundo rationem assignat, ibi nam vidua. Dicit ergo speret in Deum, et actum spei convenientem exerceat, quod fit per orationem et obsecrationem, per quas obtinetur quod speratur. Oratio enim elevatio est mentis in Deum; obsecratio est postulatio per aliqua sacra. Et ideo subiungit et instet obsecrationibus et orationibus. Et dicit die ac nocte, quia impossibile est, quod animus hominis sit sine aliqua cura. Et ideo, ex quo vidua nihil habet in quo occupetur, debet vacare semper Deo. Lc. II, 37: Anna non discedebat de templo, et cetera. Iudith c. VIII, 5: fecit cubiculum in superiori ad orandum. Deinde cum dicit nam quae, reddit rationem quare debet semper vacare orationi, scilicet quia impossibile est, quod animus non occupetur circa aliquam delectationem. Et cum animus otiosi non occupatur utilibus, oportet quod occupetur carnalibus. Et ideo dicit quod vidua sic desolata vacet orationi, quia si non habet hanc occupationem, dat se deliciis, et sic mortua est morte peccati. Apoc. III, 1: nomen habes, quod vivas, et mortuus es. Is. XXXVIII, 19: vivens, scilicet interius, vivens, scilicet exterius, confitebitur tibi. Et licet deliciae sint omnibus hominibus occasio mortis, specialiter tamen mulieribus, quia ex sui natura habent animi mollitiem. Cum ergo deliciae emolliant animum, necesse est quod mulieres multo plus emolliantur. Ier. XXXI, 22: usquequo deliciis dissolveris, filia vaga? Apoc. XVIII, 7: quantum glorificavit se et in deliciis fuit, tantum date illi tormentum et luctum. Deinde cum dicit et hoc praecipe, ostendit quod instruendi debent cavere se a malis. Et ideo dicit, quod etiam prohibeant hoc, praecipiens quod mulieres, quae ab Ecclesia sustentantur, sint irreprehensibiles. Ps. XCII, 7: domum tuam, domine, decet sanctitudo. Deinde cum dicit si quis autem, assignat rationem huius quod dicit: discat primum, etc., dicens quod oportet quod circa hoc instruatur vidua, quia hoc est de necessitate. Et ideo dicit suorum, quorum scilicet cura ei incumbit, et maxime domesticorum. Cant. II, 4: ordinavit in me charitatem. Et sicut Augustinus dicit, possumus omnibus bene velle, sed illi qui sunt nobis coniuncti aestimantur quasi quaedam sors, et ideo magis diligendi. Ambrosius in libro de Offic. dicit, quod ratio huius est quia forte his quibus non est verecundum suscipere a suis, esset verecundum suscipere ab aliis. Fidem negavit, per opera, quia si non servat fidem his quos sibi natura copulavit, consequens est, quod nec aliis. Tit. I, 16: confitentur se nosse Deum, factis autem negant. Sed numquid est hoc verum?
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Et est infideli deterior. Cuius contrarium videtur per Augustinum Io. XV: si non venissem, et cetera. Quia super hoc dicit quod ibi loquitur de peccato infidelitatis, quod est gravius caeteris peccatis, quia peccata in Deum sunt graviora, quam quae in proximum. Respondeo, quod status fidelis ab infideli potest dupliciter considerari. Primo quantum ad statum peccati, et sic infideles sunt in peiori statu, quia nihil agunt Deo acceptum. Secundo quantum ad unum peccatum, et tunc e contra; fidelis enim et infidelis si moechentur, plus peccat fidelis, quia facit iniuriam fidei. Et sic dicit, quod si fidelis contemnit curam parentum, gravius peccat, quam si hoc faceret infidelis. II Petr. II, 21: melius erat eis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti, et cetera.
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Supra ostendit viduas ab Ecclesia esse sustentandas, hic ostendit quales sunt sustentandae. Et primo ostendit qualis sit eligenda, secundo qualis vitanda, ibi adolescentiores. Circa primum tria facit, quia primo ostendit esse eligendam ex tempore; secundo ex castitate; tertio ex bonorum operum exercitio. Ex tempore, quia sexaginta annorum. Sed de qua electione agit? Ad hoc potest responderi dupliciter. Uno modo, quod loquitur de electione, qua eligitur ad praesidendum gubernationi aliarum viduarum, quae ab Ecclesia nutriebantur, quae sic antiqua praeficiatur, ut de continentia eius nullus suspicetur. Num. IV, 3: a triginta annis et supra usque ad annos quinquaginta, et cetera. Sed contra videtur, quia Ecclesia facit contrarium, quia abbatissae iuniores fiunt. Respondeo. Dicendum est, quod inordinatum est, quod nimis iuvenculae fiant, sed tamen non est tanta diligentia Ecclesiae in eis quae sunt inclusae, ut in eis quae sunt liberae. Alio modo, quod loquatur de electione, qua eligitur ad hoc, quod sustentetur stipendiis Ecclesiae, et talis eligatur non minus quam annorum sexaginta, quia iuvenes possunt laborare manibus, sicut et apostolus, qui licet posset de Evangelio vivere, tamen laborabat, sed vetulae quiescunt. Ex castitate etiam eligenda est vidua, ideo dicit quae fuerit unius viri uxor. Sicut enim requiritur in episcopo, quod sit vir unius uxoris, ita in vetula, quod sit viri unius uxor. Glossa: hoc dicit propter praedictum sacramentum. Haec Glossa est magistralis et parum valet. Non enim videtur ratio sumi ex aliquo sacramento, quia mulieres non suscipiunt aliqua sacramenta ministranda. Sed hoc dicit propter firmitatem, ut scilicet habeant continuum propositum servandae viduitatis. Sed Hieronymus in epistola ad Geruntiam, alias ad Esiciam, aliam rationem assignat, scilicet quod apud gentiles mos erat, quod in sacris deorum nulla praeerat, quae haberet duos viros. Et ideo apostolus voluit, ut quae alimentis Ecclesiae nutriebantur, non minus essent castae. Iudith XV, 11: eo quod castitatem amaveris, et post virum tuum, alterum nescieris et cetera. Lc. II, 36: vixit annis septem cum viro suo a virginitate sua. Et ideo est quasi laudabile signum castitatis, quod unius viri fuit uxor. Deinde cum dicit in operibus bonis, etc., ostendit viduam esse eligendam ex exercitatione bonorum operum, et primo in generali; secundo in speciali, ibi si filios; tertio dat idem intelligere de omnibus bonis operibus, ibi si omne opus. Quantum ad primum dicit in operibus bonis. Prov. ult. 31: laudent eam in portis opera eius. Et dicit testimonium habens. Io. V, 36: opera quae dedit mihi pater, ut perficiam ipsa opera, quae ego facio, testimonium perhibent de me. Exteriora enim opera ostendunt interiorem fidem. Iac. II, 18: ostende mihi fidem tuam sine operibus, et ego ostendam tibi ex operibus fidem meam. Sed quae opera? Primo ad suos, secundo ad alios. Ad suos dicit si filios educavit, scilicet in timore Dei, et castitate. Eccli. VII, 25: filii tibi sunt? Erudi illos. Quantum ad alios, tangit tria opera pietatis. Primo ad misericordiam, quia mulieres habentes cor molle sunt naturaliter misericordes. Primo ergo docet hospitalitatem, ibi si hospitio receperit. Rom. XII, 13: hospitalitatem sectantes. Secundo cum hoc simul ponit humilitatem, dicens si sanctorum lavit pedes; sic enim sunt sancti recipiendi et honorifice tractandi. Lc. X, 40: Martha autem satagebat circa frequens ministerium. Sic Christus, Io. XIII, v. 14: si ergo ego lavi pedes vestros, dominus et magister, et vos debetis alter alterius lavare pedes. Glossa Augustini super Ioannem: faciunt hoc sibi invicem fratres etiam in ipso opere visibili, et quod manu non faciunt, corde non faciunt. Multo autem melius est, ut etiam manibus fiat, nec dedignetur id quod fecit Christus facere Christianus. Qui enim ad pedes fratris inclinatur, ei in corde humilitas excitatur, vel si iam inerat, confirmatur humilitatis effectus. Tertio fortitudinem et constantiam, ut scilicet tribulatis assistat; unde dicit si tribulationem patientibus subministravit. Hebr. X, v. 34: vinctis compassi estis.
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Deinde cum dicit si omne opus, concludit in quibus debet esse bona, dicens si omne opus bonum subsecuta est, id est, prosecuta est. Gal. VI, 10: dum tempus habemus, operemur bonum ad omnes. Deinde cum dicit adolescentiores, etc., ostendit quae sint vitandae. Et primo hoc ostendit; secundo assignat rationem, ibi cum enim luxuriatae. Dicit ergo: eligantur viduae talis aetatis, sed devita adolescentiores viduas, id est, passim non recipias ad sustentationem in Ecclesia, praecipue infames et dissolutas. Vel devita eas, quantum ad consortium et familiaritatem. Eccli. XLII, 14: melior est iniquitas viri, id est, securior ad commorandum, quam mulier bene faciens; unde ibi subditur: et mulier confundens in opprobrium. Prima expositio est litteralis.
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Deinde cum dicit cum enim luxuriatae fuerint, etc., assignatur duplex ratio ex duplici periculo, quod imminet. Circa primum duo facit, quia primo proponit primum, secundo respondet quaestioni, ibi habentes damnationem. Si enim adolescentes assumantur ad sustentationem Ecclesiae, sunt duo consequentia, scilicet quod habeant sufficientiam, et quod non cogantur manibus operari. Ex utroque autem imminet periculum. Ex primo, periculum castitatis, unde dicit cum enim luxuriatae fuerint. Luxuria quandoque sumitur pro superfluitate actus venerei, et sic est unum de septem vitiis capitalibus; quandoque vero sumitur pro omni superfluitate rerum corporalium, et sic sumitur hic; quasi dicat: cum habuerint superabundantiam in Christo, id est, per suffragium Christi, tunc nubere volunt. Ex. XXXII, 6: sedit populus manducare et bibere, et surrexerunt ludere. Valerius dicit, quod a Cerere, id est, cibo et Libero patre, propinquus est locus ad Venerem. Os. IV, 10: comedent, et non saturabuntur, fornicati sunt, et non cessaverunt, et cetera. Deinde cum dicit habentes, etc., respondet tacitae quaestioni. Posset enim aliquis dicere: quid enim mali est si nubant? Tu enim dicis I Cor. VII, v. 28: mulier non peccat si nubat.
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Ideo dicit: in hoc habent damnationem, quia primam fidem, etc., scilicet castitatis, quam voverunt. Alias enim non fuissent assumptae ad alimoniam. Unde dicit Augustinus hic, quod ex solo proposito quis incurrit damnationem. Verum est si sit ad determinatum et cum consensu. Eccli. V, 3: si quid vovisti Deo, ne moreris reddere. Lc. IX, 6: nemo mittens manum in aratrum et aspiciens retro, aptus est regno Dei. Ex secundo, scilicet quod non laborant, tria mala incurrunt. Primum malum est otiositas. Eccli. XXXIII, 29: multam malitiam docuit otiositas. Ez. XVI, 49: haec fuit iniquitas Sodomae sororis tuae, superbia, saturitas panis, et abundantia, et otium. Prov. c. XII, 11: qui sectatur otium stultissimus est. Ex otiositate sequuntur haec mala. Cor mulieris non est firmum sicut viri, et propter hoc ad diversa movetur. Si ergo non adstringatur ad operandum, oportet ferri ad diversa. Et ideo est periculum, quod mulieres sint otiosae, unde antiqui occupabant eas. Item efficiuntur instabiles quantum ad locum, quia discunt circumire domos. Prov. c. VII, 12: nunc foris, nunc in plateis, nunc iuxta angulos insidians. Ier. XIV, 10: dilexit movere pedes suos, et non quievit, et domino non placuit. Quantum ad verba dicit verbosae. Ex quo enim non occupantur, multum vacant nugis. Prov. VII, 10: garrula, vaga, quietis impatiens. Quantum ad cor curiosae, quia ex quo non occupantur in suis, intromittunt se de alienis, et ideo loquuntur quae non oportet, quia omnium facta diiudicant. Eccli. IX, 11: colloquium eius quasi ignis exardescit. Deinde cum dicit volo ergo, etc., ostendit cui operi sint applicandae, scilicet ut nubant. Et proponit primo documentum, secundo assignat rationem, ibi iam enim. Dicit ergo volo iuniores, scilicet viduas, nubere. Contra I Cor. VII, 8: bonum est eis si sic permaneant; ergo debet melius dicere: volo continere. Respondeo. Hieronymus dicit, quod illud I Cor. VII, 7, volebat ex principali intentione, sed unusquisque habet proprium donum a Deo. Et ideo subdit: melius est nubere quam uri. Et ideo in quo casu loquitur, videndum est, quia in hoc, ne primam fidem faciant irritam, et ideo quod hic dicit volo, intelligitur non ex principali intentione.
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Filios procreare, et non eos occulte occidere per abortum. Supra II, 15: salvabitur autem per filiorum generationem, si permanserit in fide. Matresfamilias esse, ut scilicet sint occupatae, nec verbosae discurrant per domos. Et etiam hoc volo, ut nullam occasionem dent adversario, id est, vel Diabolo, vel gentili, maledicti gratia, id est, ut possit maledicere Ecclesiis Dei. In quo sic concludit vitam viduarum, ut sic vivant, quod in nullo alios provocent ad lasciviam. I Petr. II, 15: si est voluntas Dei, ut bene facientes, obmutescere faciatis imprudentium hominum ignorantiam.
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Et est eius haec ratio, quia quaedam voventes castitatem, conversae sunt retro, votum irritantes. Et tales vadunt post Satanam, per imitationem, quia apostatavit de societate Angelorum. Deinde cum dicit si quis, ostendit quae viduae sunt nutriendae a privatis personis; et primo ponit documentum, secundo rationem, ibi ut non gravetur. Dicit ergo, quod quae est vidua vere, speret in Deo, sed iam quod si qua habet fratres, vel parentes, sustentetur ab illis.
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Et ideo dicit si quis fidelis, etc., quia hoc est opus pietatis. Et hoc ut Ecclesia non gravetur, et cetera. Et hoc necessarium est, quia tunc Ecclesia non habuit possessiones, sed modo habet possessiones deputatas ad hoc. I Thess. II, 9: nocte et die operantes, ne quem vestrum gravaremus.
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Superius egit de viduis honorandis, quae stipendiis Ecclesiae sustentabantur, hic agit de honoratione presbyterorum; et primo instituit Timotheum qualiter se habeat ad eos; secundo ostendit quomodo quaedam dicta sunt intelligenda, ibi quorumdam hominum. Item primo ostendit, quod presbyteri sunt honorandi; secundo confirmat per auctoritatem, ibi dicit enim Scriptura. Circa primum duo facit, quia primo ostendit quod sunt honorandi; secundo ostendit qua ratione debetur eis honor, ibi maxime qui. Dicit ergo qui bene praesunt presbyteri. Presbyter idem est quod senior, et sicut senes aetate consueverunt habere prudentiam Iob XII, 12: in multo tempore prudentia ita qui sumitur ad regimen Ecclesiae, debet prudens esse, Lc. XII, v. 42: fidelis servus et prudens, et cetera. Et ideo praelati Ecclesiae, scilicet episcopi et sacerdotes, vocantur presbyteri. Et ideo dicit qui praesunt, et cetera. Nec hoc tantum, sed oportet quod bene praesint, scilicet ad Dei honorem, et non ad propriam commoditatem. Ez. c. XXXIV, 2: vae pastoribus Israel, qui pascebant semetipsos. Item prudens sit, ut unicuique det tempore suo. I Cor. IV, 2: hic iam quaeritur inter dispensatores, ut fidelis quis inveniatur. Isti duplici digni sunt honore, quorum unus est in ministratione necessariorum. Tob. I, v. 16: ex his quibus honoratus fuerat a rege, habuisset decem talenta argenti, et cetera. Prov. III, v. 9: honora dominum de tua substantia. Item alius in exhibitione reverentiae. Eccli. IV, v. 7: presbytero humilia animam tuam. Hebr. c. XIII, 17: obedite praepositis vestris. Prov. c. ult. omnes domestici eius vestiti sunt duplicibus. Is. LXI, 7: in terra sua duplicia possidebunt. Sed maxime praecipue hic honor est illis exhibendus, qui hoc merentur suo labore, scilicet qui laborant in verbo praedicationis. Phil. II, 15: inter quos lucetis sicut luminaria in mundo, verbum vitae continentes. Col. III, 16: verbum Christi habitet in vobis abundanter, in omni sapientia docentes. Item in doctrina, id est, in eruditione. Ier. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina. Et Eph. IV, 11 iungit pastores et doctores, quia hoc est officium episcopi. Deinde cum dicit dicit enim, probat per duplicem auctoritatem, et unam introducit secundum sensum mysticum, aliam secundum litteralem, ibi dignus est. Dicit ergo dicit enim Scriptura, scilicet Deut.
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XXV, 4: non alligabis os bovi trituranti. I Cor. IX, 8 probat apostolus hoc esse intelligendum de doctoribus, quia Deo non est cura de bobus, non quin subsint divinae providentiae, sed quia Deo non est cura qualiter homines tractent boves, qui possunt eis uti ut volunt. Unde illa lex non est de bobus, sed per similitudinem dicitur. Quasi dicat: homini laboranti in officio praedicationis et regiminis non prohibeas quin vivat de illo officio. Per boves enim intelliguntur docentes. Prov. XIV, 4: ubi plurimae segetes, ibi manifesta est fortitudo bovis. Per messes, fideles. Matth. IX, 37: messis quidem multa, et cetera. Ergo non sunt prohibendi praedicatores et doctores quin sumptus habeant. Alia auctoritas est dignus est operarius cibo suo, Matth. VII. Vel potius in veteri testamento est, licet non sic scripta sit. Nec consuevit apostolus de Evangelio adducere auctoritatem, nisi cum expressione dicentis; sed sumitur haec de Lev. IX: non morabitur apud te merces mercenarii tui usque mane. Sed numquid isti sumptus sunt merces? Dicit Augustinus in Glossa quod sic: non tamen venale est Evangelium, ut pro istis praedicetur. Merces enim quandoque dicitur, quod homini redditur pro praemio finali, et sic absit quod praedicatorum merces sint huiusmodi sumptus; quandoque dicitur merces solum, quo quis fit dignus laborando, et hoc modo large hic dicitur merces. Et ideo dicit Augustinus: accipiant ergo, et cetera.
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Deinde cum dicit adversus presbyterum, agit de correctione presbyteri, dicens quod presbyteri qui bene praesunt, duplici honore sunt honorandi, sed mali sunt corrigendi. Circa quod tria facit. Primo dicit, quod faciliter eorum accusatio non admittatur; secundo quod culpabiles sunt publice corrigendi, ibi peccantes; tertio quod non damnentur temere, ibi sine praeiudicio. Dicit ergo: tu maior presbyter, noli adversus presbyterum accusationem, et cetera. Duo sufficiunt si boni sunt. Cuius dicti ratio est in Glossa, quia non est facile accusanda tam alti ordinis persona, quae sit vice Christi. Sed hoc non videtur sufficere quia aliorum accusatio non nisi sub duobus vel tribus testibus admittitur. Deut. XVII, 6: in ore duorum aut trium testium peribit, qui occidetur. Unde notandum quod aliud est accipere accusationem, et aliud condemnare accusatum; secundum non debet iudex, nisi cum testibus convictus fuerit damnandus, et hoc in hominibus vulgi; sed in sacerdotem non debet accusationem recipere, nisi sit evidens. Deinde cum dicit peccantes, etc., ostendit quomodo puniatur si sibi probetur; et primo ostendit, quod publice corrigat eum; secundo adiurat eum, quod observet ista, ibi testor coram. Dicit ergo peccantes, tam presbyteros, quam quoscumque, coram omnibus argue. Et quare? Ut caeteri timorem habeant. Proceditur tamen aliter in correctione fraterna, aliter in iudiciaria, quia iudex gerit personam publicam, et ideo debet intendere bonum commune, quod laeditur per peccatum publicum, quia multi scandalizantur. Et ideo iudex ecclesiasticus sic debet publice punire, ut alii aedificentur. Eccle. VIII, 11: quia non cito profertur contra malos sententia, absque ullo timore filii hominum perpetrant mala. Prov. XIX, 25: pestilente flagellato, stultus sapientior erit.
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Nota quod dicit coram omnibus. Sed contra Matth. XVIII, 15: si peccaverit in te frater tuus, corripe eum inter te et ipsum solum, et cetera. Respondet Augustinus in Glossa: distingue tempora et peccatum, quia aliud est occultum aliud publicum. Sed primum indiget occulto remedio, id est, occulte est arguendum, et de hoc loquitur dominus. Unde dicit in te, scilicet solo, quasi occulte. Sed apostolus loquitur de peccato publico, quod publica poena indiget. Et hoc significatur in mortuis quos dominus suscitavit. Matth. IX, v. 25, puellam suscitavit intra domum, per quod occultum peccatum intelligitur, unde et tunc eiecit turbam; sed Lc. VII, 12, filium viduae extra portam, coram omnibus, per quod ostenditur publicum peccatum publice puniendum. Deinde dicit testor, etc., quia iudex ecclesiasticus maxime gerit in iudicando personam Dei, ideo per Deum attestandus est, quod iuste iudicet. Sic enim debet arguere coram omnibus, quod non despiciat iudicium Dei. Ubi tria ostendit. Primum est auctoritas divina, quia Deus pater auctoritate iudicabit; ideo dicit coram Deo. Gen. XVIII, 25: iudicas omnem terram. Item Christus homo sicut in iudicio comparens. Io. V, 27: potestatem dedit ei iudicium facere, quia filius hominis est.
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Et ideo dicit et Christo Iesu. Item Angeli sicut ministri. Matth. XXV, 31: cum venerit filius hominis in maiestate sua, et omnes Angeli cum eo, tunc sedebit super sedem maiestatis suae. Ideo addit coram Angelis. Iob X, v. 17: instauras testes tuos contra me. Deinde cum dicit sine praeiudicio, removet temerarium iudicium, dicens sine praeiudicio, ut scilicet non temere procedas, sed cum deliberatione, nihil faciens, scilicet declinando ad aliquam partem. Vel sine praeiudicio, id est, sine praecedenti discussione. Eccli. XXXIII, 30: sine iudicio nihil facias grave. Iob XXIX, 16: causam quam nesciebam diligentissime investigabam, alioquin non esses medius inter partes. Ex. XXIII, 6: non declinabis in iudicio pauperes.
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Deinde cum dicit manus cito nemini imposueris, agit de promotione, et hoc videtur esse ratio primi. Sicut enim non debet cito punire, ita nec cito promovere, id est, ordinare de facili ad sacros ordines. Supra III, 10: et hi probentur primum, et cetera. Num. XI, 16: congrega ad me septuaginta viros de senioribus Israel, quos tu nosti, quod senes sint populi ac magistri, quasi dicat: illos quos tibi constat idoneos esse. Et quare? Neque communicaveris peccatis alienis, quia si inordinate promoveas, et ex hoc contingat peccatum eis, vel in plebe, hoc tibi imputabitur. Vel communicat alienis, quia non corripit cum potest. Rom. I, 32: digni sunt morte non solum qui faciunt ea, sed etiam qui consentiunt facientibus. Is. LII, v. 11: pollutum noli tangere. Deinde cum dicit teipsum, etc., ostendit quomodo habeat se ad seipsum. Et hoc satis rationabiliter, quia contingit quod aliquis ita fertur ad alios quod se negligit, unde primo hortatur eum ad castitatem; secundo ex hoc reprimit immoderatam eius abstinentiam, ibi noli adhuc, et cetera. Dicit ergo: tu, qui alios debes corrigere, teipsum castum, et cetera. I Cor. IX, 27: castigo corpus meum, et in servitutem redigo, ne cum aliis praedicavero, ipse reprobus efficiar. Iste siquidem Timotheus erat nimiae abstinentiae, et ad vitandum carnis peccata corpus macerabat. Eccle. II, 3: cogitans in corde meo abstrahere a vino carnem meam, et cetera. Et quia propter hoc fuit infirmus totaliter, ideo dicit noli adhuc, postquam es infirmus, aquam bibere. Et quare? Quia Lev. c. II, 13: quicquid obtuleris sacrificii, sale, scilicet discretionis, condies. Rom. XII, 1: rationabile obsequium vestrum. Et ideo dicit utere vino, sed modico. Non ad ebrietatem. Eccli. XXXI, 36: exultatio animae et cordis, vinum moderate potatum.
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Propter stomachum tuum, et frequentes infirmitates tuas, scilicet quae tibi ex abstinentia provenerunt. Glossa: laborandum enim est, ut si fieri potest coeptum officium gradatim promoveatur, potius quam per inconsiderationem diminuatur. Sed notandum est, quod sanabat Paulus infirmos, et mortuos suscitabat, et tamen Timotheum curat consilio medicinae; per quod datur intelligi, quod non ad omnes utebatur miraculis, sed quando expediebat propter fidem. Deinde cum dicit quorumdam, etc., ostendit qualiter intelligenda sunt duo quae dixit, scilicet sine praeiudicio nihil in condemnationibus fiendum; item manus cito, et cetera. Et primo primum, secundo secundum. Quantum ad primum dicit quorumdam enim peccata, etc., quasi dicat: superius dixi sine praeiudicio, etc., tamen debes adhibere considerationem, quia quaedam peccata sunt notoria, et haec non indigent examinatione; quaedam occulta, et haec indigent. Unde in istis vere intelligitur sine praeiudicio, et non in primis, quia illa praecedunt iudicium, ista vero subsequuntur, scilicet manifestatio per discussionem non tunc publicandam. Prov. XXVII, 19: quomodo in aquis resplendent vultus prospicientium, sic corda hominum manifesta sunt prudentibus. Secundo dixit: manus cito, etc., quod dicit esse intelligendum in non manifeste bonis, quia similiter facta bona quorumdam manifesta sunt. Matth. V, v. 46: videant opera vestra bona, et glorificent patrem vestrum. Io. III, 21: qui autem facit veritatem, venit ad lucem, ut manifestentur eius opera.
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Quae aliter se habent, id est quae non sunt manifesta, abscondi non possunt, quia Matth. X, 26: nihil opertum quod non reveletur, et occultum quod non sciatur, quia vel in futuro, vel etiam hic omnis iniquitas manifestatur. Et in his non est facilis impositio.
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Sed obsecra ut patrem. Hoc dicitur episcopo juniori, qualis erat Timotheus. Nam senex episcopus senem subditum peccantem non jubetur ut patrem obsecrare aut corripere, sed potius ut fratrem. Pro eo quod habemus obsecra, multi admonere debeat, quas viduas honorare; quoqui presbyteri honore digni; neminem facile vertendum putant hortare, utrumque enim Graeca voce significatur. Movet eos, quod juvenes, de quibus continuo sequitur, non sint obsecrandi, sed hortandi. Verum ad hoc statim respondebitur. Certe Apostolus non hic agit de exhortatione virtutum, sed de correptione vitiorum. Neque satis commode dicimur aliquem hortari ut patrem. Quare hortandi vocabulum huic loco non convenit, tametsi etiam Ambrosianus exhortare legit. Sensus autem est, seniorem, si deliquerit, cum obsecratione admonendum et corripiendum esse, velut si filius admoneat patrem.
Juvenes ut fratres. Et hoc Timotheo dicitur, cum alioqui episcopus senior juvenes non ut fratres, sed ut filios compellare debeat. Graece quidem est juniores, sed comparativus est loco positivi, sicut et in vocabulo senioris. Nunc quaeritur: quomodo deceat episcopum obsecrare juvenes peccantes; imo et juvenculas, de quibus mox sequitur. Respondeo, non hic repetendum esse verbum obsecra, sed aliud supplendum, videlicet admone, corripe,'ve\ quidpiam tale. Est enim oratio elliptica, supplementum verbi a priore diversi postulans; qualis ct illa erat capitis superioris: prohibentium nubere, abstinere a cibis, et aliae. quas ibidem annotavimus. Porro idem verbum supplendum est in utraque parte sequenti.
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2. Anus ut matres. Anus, Graece irpso{3oTepac, id est mulieres natu grandiores, ut vertit Erasmus. Nam anus, Graece ypaoQ, vetulam significat. Sed neque hic dic'um est obsecra, quia viro naturaliter auctoritas in mulierem competit. Juvenculas, ut sorores, in omni castitate. Hicpeculiariteraddit: Inomni castitate, id est per omnia cnste, quia juvencularum allocutio illecebrosa est, et facile sinistram parit suspicionem. Quare si res postulat, ut cum eis loquendum sit, id brevissime fieri debet, et cum ea animi atque oculorum custodia, vultus et sermonis gravitate, loci et temporis cautela; ut non solum intus servetur cordis munditia, verum etiam exterius ab omni specie mali caveatur. Haec autem res non solum episcopo, verum et universo ordini ecclesiastico solicite est observanda. De qua re extant utilissima praecepta apud Hieronymum in Epist. ad Nepotianum.
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3. Viduas honora, guae vere viduae sunt. Hic Aquinas, Liranus et Glossa faciunt initium capitis quinti. Tradit deinceps Apostolus doctrinam admodum salutarem de cura et institutione viduarum; ac primo Timotheum instruit, quem delectum habere debeat in viduis honorandis, id est alendis ac sustentandis publico sumptu Ecclesiae. Quae quidem sustentatio, nomine honoris sive honorationis idcirco significatur, quia fiebat cum testimonio virtutis earum, quae sic alebantur. Estque ea honoris acceptio frequens in Scripturis. Unde est illud decalogi: Honora patrem et matrem, quod de honore sustentationis ipse Dominus exposuit Matth. 15. Item quod infra dicitur hoc eodemcapite: Qui bene praesunt presbyteri, duplici honore digni habeantur. Quod ergo dicit Apostolus, tale est: Eas viduas, quae vere viduae sunt, recipe in numerum viduarum, quae ex oblationibus fidelium aluntur: videlicet: ad exemplum earum viduarum, de quibus agitur Act. G. Quo loco notandum, eum intelligi viduarum in ministerio quotidiano despectum, qui earnndem honori opponitur, cujus hic fit mentio; atque eum despectum occasionem dedisse murmuri, quod illic describitur. Sciendum autem imprimis, ' quod in ejusmodi viduarum numeium non admittebantur, nisi quae prius fidem dedissent continentiae deinceps servandae, id est votum vidualis castitatis Deo fecissent; quemadmodum infra significat ipse Apostolus. Qui etiam aetatem earum praescribit, aliasque conditiones exigit, quas in progressu videbimus. De hoc genere viduarum, plura qui volet, consulat Chrysostomum lib. de dignitate Sacerd. et Joannem Hesselium in comm., ubi diligenter ex antiquitate ea collegit, quae ad hunc locum illustrandum faciunt. Quem vide etiam infra ad illud: Vidua eligatur etc. Nam hic mos alendi viduas e fidelium oblationibus, ab Apostolis institutus, diu in Ecclesia perseveravit. Qua^do autem cessaverit, haud satis constat. Quaerit Chrysostomus, cur de virginibus honorandis nullam faciat Apostolus mentionem. Respondet autem, fortasse tunc virgines non fuisse, scilicet Ephesi, ut quaestionem explicat Theophylactus. Uterque vero loquitur de virginibus Deo dicatis: neque sentiunt ejusmodi nullas tunc Ephesi fuisse, sedrariores; eo quod fideles recenter ex gentilitate conversi non facile caperent verbum hoc. Quanquam aptior ad quaestionem responsio est, ideo de virginibus honorandis Apostolum nihil scripsisse, quia loquitur de honore sustentationis. Atqui non virgines, sed viduae egentes ac desolatae sumtibus Ecclesiae sustentandae erant. Nam virgines a suis parentibus alebantur.
Vere viduas intelligit non secundum nominis significationem, sic enim vere viduae erant etiam illae, quae rebus necessariis abundabant, sed eecundum nominis etymologiam; id est eas viduas, quae subsidiis ac solatiis humanis destitutae sunt. Graecis enim /TJpa, vidua, derivatur olko tou xrjpouofrat, id est desolari, destitui, privari; id quod etiam viduari Latine dicitur. Atque huc apertius paulo post alludit, dicens: Quae autem vere vidua est et desolata. Eodem spectant verba proxime sequentia.
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4. Si qua autem vidua filios, aut nepotes habet. Per oppositionem insinuat quaenam sit vere vidua, utpote non solum viro orbata, sed etiam liberorum ope destituta. Nam si liberos habeat, a quibus ali possit: vere vidua non erit. Nepotes autem dicit filios filiorum; id quod a Syro interprote expressum est.
Discat primum. domum suam regere. Graeca et Syra plurali numero discant, quibus et Latina quaodam vetusta adstipulantur. Pro verbo regere, Graece est euaej3e"iv, quod Erasmus et Hentenius Ambrosianum secuti verterunt, pie tractare, quemadmodum et Augustinus legit lib. 9. Confess. cap. 9. et q. 43. in Deuter. Hieronymus in epistola ad Ageruchiam reddit, colere; cujus verba ponemus. infra. Nec minus recte vertas, pie curare; quod habet Cajetanus. Alius quispiam partem hanc ita reddidit, non male: Discant imprimis erga propriam domum pietatem exerceri.
Et mutuam vicem reddere parentibus, Graece et Syriace, progenitoribus, quod alii vertunt, majoribus. Totus hic Apostoli locus bifariam exponitur: aut ut viduis praecipiat, aut ut earum liberis. Qui legunt, discat, ut fere Latini, praeceptum Apostoli dirigunt ad viduam, hoc sensu: Si qua vidua filios aut nepotes habet superstites, ea priusquam Ecclesiae vidua fiat, familiam suam bene regat, filios ac nepotes pie instituat, atque eo modo beneficium educationis, quod a majoribus accepit, in minores refundat. In hunc sensum etiam Augustinus loco citato Apostolum intellexit. Quin et Chrysostomus, quamvis habeat pluralem numerum, ad viduam tamen retulit hoc praeceptum, nimirum sentiens hujusmodi mutationem numeri Paulo non esss insolitam, atque eo minus hoc loco improbandam, quod indefinita sit oratio, qua nempe de toto genere, non de individuo agitur. Alii vero verbum plurale, discant, ad filios et nepctes referunt, ut sensus sit: Si qua vidua filios halet aut nepotes, ii primum discant pietatem exercere erga propinquos et domesticos, et vicem sustentationis rependere parentibus, a quibus educati fuerunt. Id est breviter et clare: Ipsi alant matrem suam, vel aviam suam. Cum qua expositione congruit, quod infra sequitur: Si quis fidelis habet viduas, subministret illis, et non gravetur Ecclesia: ut iis, quae vere viduae sunt, sufficiat Sensum hunc tradunt Theophylactus et Oecumenius quamvis hic etiam priorem adducat ex Chrysostomo. Hieronymum quoque posteriori modo praeceptum Apostoli intellexisse, palam declarant haec ejus verba in epist. ad Ageruchiam: De his viduis disputat Apostolus, quae suorum nutriuntur alimentis, quae filiorum et nepotum cervicibus imponuntur; quibus imperat, ut discant domum suam colere, et remunerare parentes, et sufficienter eis tribuere; ut non gravetur Ecclesia, et possit certis viduis ministrare. Haec ille. Ubi ne haesites, scias illud, quibus imperat, non viduas referre, sed filios et nepotes. Id enim manifeste postulat series sermonis. Eandem expositionem et nos cum Hesselio probamus; non solum propter plurale, discant, verum etiam propter Graecum verbum suaspslv, quod actum pietatis significat, non ejus tantum, quae Deo ab omnibus debetur, verum etiam, quam filii debent parentibus. Nam et his modis accipitur pietas apud Latinos; non posse autem intelligi piam et sanctam institutionem matrum erga familiam, vel inde apparet, quod hac ratione non vere dicerentur mutuam vicem reddere parentibus. Non enim ipsae tali modo, id est pie sancteque fuerant institutae a suis parentibus: utpote quos habuerant infideles et idolatras. Adde, quod de viduis egentibus sermo est: non ergo erant remittendae ad liberos suos, ut eos alerent, sed ut ab eis alerentur. Denique quomodo dicitur viduae nepotes habenti: Discat primum domum suam regere; cum vidua nepotes habens id jam diu ante in filiis suis et didicerit, et fecerit? Non ergo viduae, sed filiis ejus ac nepotibus praeceptum hoc scribit Apostolus: scilicet id praecipiens, ut pietatis officium, id est sustentationem matribus viduis exhibeant, eoque modo vicem eis rependant: ciconiarum more, quae parentes vetulos naturali quodam instinctu fovent atque sustentant. Unde et dvut7i:s- Aapy ta vocatur apud Graecos haec filiorum pietas erga parentes. Restat explicandus respectus vocabuli primum, juxta sensum hunc posteriorem. Putat Hesselius hoc significari, ut filii ac nepotes, qui forte cupiebant matrem, vel aviam suam ab Ecclesia sustentari, prius ipsi jubeantur eam alere: postea, si facultas eis deficeret, Ecclesiae alendam commendarent. Mihi longe probabilius est, respectum significari ad externos, minusve propinquos, hoc modo: Discant, te docente, filii ac nepotes primo loco domesticis suis, cujusmodi maxime sunt parentes, piam curam sustentationis impendere, ac vicem iis rependere; deinde, si possunt, etiam ad alios beneficentiam extendant. Congruit huic sensui, quod paulo inferius dicitur: Si quis autem suorum, et maxime domesticorum curam non habet, fidem negavit etc. Quod enim ibi dicit, maxime, hic dicit, primum: et quos ibi vocat domesticos, hic vocat domum. Ostendunt autem hae sententiae, parentes prae aliis hominibus diligendos esse, iisque prae caeteris benefaciendum.
Hoc enim acceptum est coram Deo. Graeci codices complures hodierni addunt, bonum. Hoc enim est bonum et acceptum coram Deo. Sed verisimile est, additum ex cap. 2. hujus ejusdem epist., ubi eic legitur: Hoc enim bonum est et acceptum coram Salvatore nostro Deo. Nam hoc loco bonum non legunt Theophylactus, Oecumenius, Syrus interpres, ut nec ulli codices Latini. Sensus est, opus illud pietatis filiorum in parentes esse Deo vehementer gratum. Unde et promissionem longaevitatis annexam habet in decalogo.
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5. Quae autem vere vidua est, et desolata. Viduas, quae vere viduae sunt, honorandas docuit: nunc quae vere vidua sit, consequenter exponit. Nam quod dicit: Et desolata, exponentis est, quasi dicat: Quae vere vidua est, hoc est, quae desolata est, ac destituta non solum marito, verum etiam filiis ac nepotibus, omnique subsidio humano, quo juvari queat.
Spertt in Deum. Multi codices, iique praestantes enuntiative legunt: sperat in Deum, quibus suffragantur Ambrosianus, Primasius, Anselmus et editio Syriaca. Graece quidem est praeteritum, speravit: sed quod vim praesentis habeat, quemadmodum ostendimus ad illud capitis superioris: Quia speramus in Deum vivum. Verum, speravit, in Latinis quoque nonnullis invenitur.
Et instst obsecrationibus et orationibus, nocte et die. Graeci codices, ac reliqui omnes, qui supra, rursus enuntiative legunt: et instat. Pelagium quoque et Sedulium legisse sperat et instat, arguunt eorum commentarioli. Instat autem, ~d est permanet, perseverat, ut alii vertunt, tameti Graeca voce magis assiduitas, quam perseverantia significatur. At vero etiam Hieronymus in epist. dudum citata satis significat, se locum hunc indicandi modo legisse, non imperandi: dum mulieres vere viduas ita describit: Quae omni suorum auxilio destitutae sunt, quae manibus suis laborare non possunt, quas paupertas debilitat, aetasque conficit: quibus Deus spes est, et omne opus oratio. Nunc sensum hujus loci reddamus: Quae vere vidua est, inquit, ac juxta nomen suum desolata, solaque relicta: spem habet in Deo repositam, ad Deum assidue respicit, eique toto animo devota semper, tam nocte, quam die vacat orationibus. Non significat Apostolus omnes eas, quae vere viduae sunt, ista praestare. Quaedam enim destitutae subsidiis humanis non ad Deum confugiunt, sed malis artibus sese dedunt, aut certe saeculi curas ac voluptates animo ac desiderio sectantur. Sed quomodo dixit in priore ad Cor. 7., eum qui sine uxore est, solicitum esse, quae Domini sunt, quomodo placeat Deo: itemque mulierem innuptam et virginem cogitare, quae Domini sunt, ut sit sancta et corpore et spiritu: quia nimirum hi non sunt instar conjugatorum divisi atque distracti, quo minus ea faciant: ita nunc dicit, eam, quae vere vidua est ac desolata, sperare in Deum et orationibus assidue intentam esse; quia, cum nec familiam habeat, nec opus, ideoque a curis rerum temporalium 6it libera, non impeditur quominus tota vacet Deo, ad exemplum viduae illius Annae prophetissae, quae sicut Lucas de ea testatur Evangelii sui cap. 2. non discedebat de templo, jejuniis et obsecrationibus serviens nocte ac die. Hinc igitur Timotheo colligendum relinquit, non alias, quam quae hujusmcdi sint, assumendas esse in numerum viduarum Ecclesiae. Porro quid differant obsecrationes et orationes: partim ad cap. 2. hujus epist, partim alibi dictum est.
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6. Nam quae in deliciis est, vivens mortua est. In Graeco non est conjunctio causalis, sed adversativa: Quae vero in deliciis etc, quemadmodum et Ambrosianus legit. Ab Augustino q. 43. in Deut. ita citatur: Quae autem in deliciis agit, vivens mortua est. Idque Graeco textui magis exacte respondet. Nam Graecum participium OTiaxaXdiaa significatdeliciantern, id est in deliciis agentem, sive versantem, ut neoterici vertunt. Apud Cyprianum lib. 3. ad Quirinum cap. 74. sic legitur: Quae autem delicata est, vivens mortua est. Ex his etiam liquet non ita distinguendum, ut hypostigma sequatur pa,rticipium vivens, hoc modo: Quae in deliciis est vivens, quasi sensus sit: Quae in deliciis vivit, mortua est, quamvis ita distinxisse videatur Augustinus super Psalm. 9.; sed distinctionis notulam subjiciendam verbo est: ut quod sequitur, vivens mortua est, contiuuate pronuntietur. Quae distinctio sensum etiam reddit argutiorem. Sentit enim Apostolus, viduam deliciis vacantem esse monstrum quoddam: quia vivens mortua est. Nam etsi corpore vivat, et valeat, adeoque suaviter juxta carnem vivat: mortua tamen est secum dum spiritum, utpote gratia Dei privata. Quo sensu dictum est a Domino: Sine mortuos sepelire mortuos suos, Matth. 8. Hujusmodi viduam Apostolus opponit illi, quam dixit in Deum sperare, nocteque ac die precibus instare, de qua liceat e contrario dicere: quod mortua vivat. Nam mundo mortua, vivit Deo. Hoc autem de vidua deliciosa interposuit, ut sciret Timotheus, eas, quae hujusmodi sunt, velut indignas ab Ecclesiae beneficio rejiciendas esse.
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7. Et hoc praecipe, ut irreprehensibiles sint. Pronomen Graecum plurale est: Et haec praecipe. Consentit Ambrosianus. Itaque particula ut non materiam praecepti significat, sed finem. Est enim sensus: Ea quae jam indicavi, praecipe viduis, scilicet ut in Deum sperent, in orationibus assiduae sint, delicias et voluptates iugiant: ita futurum, ut eas nullus merito possit reprehendere, nec propter eas male audiat Christiana religio. Notandum est, Apostolum a viduis ecclesiae alumnis id exigere, quod peculiari studio ab episcopis et diaconis, atque eorum uxoribus exegit; scilicet ut sint irreprehensibiles: ex quo intelligitur, hoc viduarum genus non vulgarem dignitatis et honoris locum in ecclesia habuisse. Id quod etiam Chrysostomus et Ambrosianus observarunt.
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8. Si quis autem suorum et maxime domesticorum curam non habet. Graecum relativum xtc commune est utrique generi: ac multi putant foemininum genus reddendum fuisse: Si qua, ut ad viduam referatur, propterea quod de viduis sermonem continuet Apostolus; quasi dicat: Si qua vidua filios, aut nepotes habet, nec eorum curam gerit etc. Sic intellexerunt Graeci, quibus Ambrosiana versio, quam imitatus est Erasmus, suffragatur. Et convenit hic sensus cum priori expositione partis illius superioris: Discat primum domum suam regere etc. Verum ibi satis ostendimus, longe probabilius eara partem referri ad filios ac nepotes: quare et hoc loco ad eosdem respicere Apostolum cum nesselio existimamus, ita tamen ut generalis sit sententia, qua rem particularem confirmet. Retinendum igitur est masculinum genus. Inter suos et domesticos illud discrimen esse videtur, quod suos vocet quomodocunque propinquos: domesticos autem, sanguine proximos, ut sunt parentes, fratres, filii, nepotes; quod domestica habitatione conjuncti esse soleant. Nonnulli domesticos interpretantur fideles, quos Gal. 6. vocat domesticos fidei. Verum hic non additur, fidei; et id quod prius diximus, magis congruit textui, maxime, quia praecessit domum suam regere. Curam vero seu provisionem in- eligatur telligit rerum ad vitam necessariarum.
Fidem negavit. Non quidem verbo, sed facto, sicut de quibusdam dicit ad Tit. 1. Confitentur se nosse Deum, factis autem negant. Peculiariter autem per ea crimina quis censetur facto negare fidem, per quae fit ut alii Deum Christianorumblasphement, aut a fide ac religione ejus avertantur. Tale erat in primitiva ecclesia, si filii curam parentum egenorum abjicerent, si servi dominis obedientiam detrectarent, si Christiani tributum principibus negarent. Haec enim statim in injuriam religionis vertebantur. Unde cap. seq. servis praecipiens, quid dominis debeant, subjungit: Ne nomen Domini et doctrina blasphemetur. Sentit ergo Apostolus, eum, qui propinquos, praesertim parentes senio confectos atque egentes deserit, perinde facere atque si fidem negaret. Nam fidei Christianae derogat, dum facto suo infideles a fide suscipienda avertit.
Et est infideli deterior. Quia nimirum infideles, etsi inimicos suos se odisse profiteantur, domesticorum tamen curam habere solent, ducti lege naturae; quam utique in hac re non violant. Igitur hac parte fidelis, si curam suorum non habeat, infideli deterior est. Dico, hac parte; nam absolute deteriorem esse, non est necesse. Notandum est autem, Apostolum non dixisse, fidem amisit, sed negavit; nec rursum dixisse: Est infidelis, sed infideli deterior; ne quis ex his Apostoli verbis colligat, fidem quocunque peccato mortali amitti. Quod a Luthero assertum, a Patribus Concilii Tridentini damnatum est sess. 6. cap. 15. et can. 17. Quin e diverso potius secjuitur: Si est infideli deterior, ergo non est infidelis.
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9. Vidua eligatur non minus sexaginta annorum. Quod ait, eligatur} potest dupliciter accipi, vel ut eligatur admittenda in numerum vidaarum, vel ut praeficienda caeteris. Cajetanus pugnat pro sensu posteriori, putans eum manifeste probari ex eo, quod tanta aetas requiratur. Sed priorem sensum postulat vox Graeca, quae proprie non significat, sed allegatur, uti verterunt Erasmus et Hentenius, id est catalogo adscribatur et in numerum referatur. Ita quoque Graeci et Latini plerique intellexerunt, inter quos videndus B. Hieronymus epist. 9. et 11. Idque cungruenter scopo et contextui Paulino. Pergit enim in describenda vidua, quae assumatur ad beneficium sustentationis e fidelium oblationibus. Itaque ne ecclesia gravetur aut male audiat, vult diligentem haberi rationem electionis hujusmodi; praescribens conditiones, velut ne recipiantur juniores, aut de incontinentia quomodolibet suspectae: item quae a propinquis ali possint, aut quae ipsae habeant, unde sustententur, sed vetulae, castae, pauperes ac desolatae, quaeque bonis operibus erga ecclesiam et filios suos exhibitis, hoc beneficii promeruerint. Quae quidem eligendae viduae disciplina nata est et propagata ab incunabulis ecclesiae, quoniam, sicut Act. 6. legitur: Viduae honorabantur in ministerio quotidiano, scilicet, alimoniae et sustentationis. Ex qua re negligentius observata natum illud murmur, cujus occasione constituti sunt diaconi. Adde, quod Apostolus viduae, quam hic praecipit eligendam, non opponit ex altera parte viduas, quae illi pareant; sed adolescentiores, quas vult rejici, ut ex sequentibus patet. Exigit autem aetatem sexaginta annorum ob duas causas, tum quia in hac aetate non solet esse periculum incontinentiae; tum quia ante eam valentiores adhuc sunt foeminae, ut sibi victum opere aliquo comparare possint. Prior ratio Chrysostomi est, posterior Hieronymi in epist. ad Salviam et B. Thomae in commentario. Sed contra priorem ratiunem objiciet aliijiiis: Nunc in ipso fervore aetatis virgines ad continentiae professionem ab ecclesia recipiuntur, non igitur in viduis propterincontinentiae metum exspectanda erat tanta aetas. Primum respondeo, loqui Apostolum non absolute de viduis ad continentiae professionem admittendis, sed talibus, quae alantur ex facultatibus ecclesiae: itaque providenium, ne junioribus alendis, quae adhuc operari possunt, etiamsi serio continere velle videantur, ecclesia gravetur. Deinde, nondum tunc exstructa fuisse monasteria, seu claustra, quibus coercerentuu foeminae continentiam professae, ne ad viros evagandi iiberam potestatem haberent. Utramque responsionem indicat nobis Hieronymus in epist. memorata, et habet utraque fundamentum in ipso Apostolo.
Quae fuerit unius viri uxor. Id est quae non plures habuerit maritos quam unum, nempe successive. Nam ut una mulier plures simul maritos habeat, nulla lex, nulla gentium consuetudo unquam permisit aut peimittit. Hinc clare docetur, etiam per illud cap. 3. Unius uxoris virum, excludi plures uxores successive, et non tantum simul habitas, ut volunt adversarii. Nec est quod respondeant, Apostolum hic usum verbo praeteriti temporis, quae fuerit, cum illic absolute loqueretur: hoc enim non obstat, quo minus eadem utrobique sit phrasis: loquitur autem hic de praeterito, quia de vidua sermo erat. Deinde perabsurdum est, a muliercula eleemcsynis ecclesiae sustentanda Paulum exigere, ut monogama sit, id est tota vita non nisi unum maritum habuerit: episcopum autem, qui ecclesiae praeficiendus sit, admittere digamum et trigamum et ultra. Porro cur monogamam requirat viduam, ratio manifesta est, quia saepius nupsisse, argumentum est incontinentiae, sicut contra uno viro contentam fuisse, decor est castitatis muliebris. Unde laudantur in scriptura Judith et Anna viduae, secundas nuptias non experfcae, Judith. 15. et Luc. 2. Sed quaeritur, an hic etianf sit agnoscenda aliqua ratio sacramenti, seu mysticae significationis; sicut de episcopo, presbytero, diacono ostendimus supra cap. 3. S. Thomas id negat et glossam interlinealem affirmantem rejicit. Atqui non sola glossa sacramentum agnoscit, sed et alii aactores: Lombardus, Carthusianus, Hesselius; nec sane improbabiliter. Recte enim intelligitur, Apostolum etiam hac consideratione rejicere viduam digamam, quod ea in matrimonio suo repetito non signant Christi ecclesiam; sicut ab ordine sacro repellit digamum, quod ob eandem causam ineptus sit repraesentandae personae Christi. Hinc est, quod ecclesia digamum etiam illum interpretatur, qui viduam uxorem duxerit; eo quod ex parte uxoris, quae ecclesiam significat, plenitudo sacramenti non subsistat. Quamvis autem viduae, de quibus Apostolus agit, non ordinabantur ad uUa sacra ministeria (sexus enim muliebris hujus ordinationis incapax est), deputabantur tamen officiis quibusdam ad ecclesiaecuram pertinentibus. Porro verisimile est, S. Thomam postea sententiam mutasse. Nam in supplemento tertiae partis, desumpto ex ejus scripto in 4. Sent., dicit q. 63. art. 1. ad 2. secundas nuptias carere honoie significationis, quae est in primifi nuptiis, ut una sit unius; sicut est in Christo et ecclesia. Idque repetit art. 2. ad 2.
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10. In operibus bonis testimonium habens. Id est: Multorum testimonio subnixa, quod bonis et piis actionibus se diligenter exercuerit. Nam quae testimonio hujusmodi destituitur, non debet haberi digna publico ecclesiae subsidio. Sequuntur exempla quorundam bonorum operum.
Si filios educavit. Educationem intelligit bonam et sanctam, qua nimirum liberi ad pietatem instituuntur, et honestis moribus formantur. Contra quod peccant non solum quae male et negligenter liberos suos instituunt; verum etiam illae, quae molestiamfogientes, nutricibus educandas suas proles committunt. Si qua autem sterilis fuit, et liberos non habuit, isto testimonio non indiget.
Si hospitio recepit. Id est si hospitalitatem exercuit, de qua virtute diximus, ubi de episcopo agebatur. Erat haec virtus in exordiis ecclesiae valde necessaria; quoniam diversoria publica, propter corruptissimos ethnicorum mores, plena erant contaminationibus idololatricis, nec multum differebant a prostibulis; neque loca exstabant, quo pauperes posseni divertere. Quaeret aliquis, quomodo a vidua paupercula exigat Apostolus hospitalitatem, cum ea sit virtus divitum; nam de pauperibus viduis constat hic esse sermonem. Respondeo non plus exigi, quam ut pro modulo suo eam virtutem exercuerit. Nam etsi pauper sit, inquit Chrysostomus, habet tamen domum, in quam peregrinum recipiat. Adde quod fideles erant re modica contenti, ac minime graves suis hospitibus. Siqua vidua ne istud quidem per inopiam praestare potuisset; neque hoc testimonio iadigebat.
Si sanctorum pedes Javit. Sa?ictos vocat fideles. praesertim ecclesiae ministros et evangelii praedicatores; in quibus sanctitas magis elucet. Moris erat in Judaea locisque vicinis pedes ex itinere sordidos adventantium hospitum lavare. Quod obsequium leguntur etiam Abraham et Lot angelis hospitio receptis exhibuisse Gen. 18. et 19. Eodem pertinet, quod Christus dicit Pharisaeo: Aquam pedibus meis non dedisti Luc. 7. Nam et ipse suorum discipulorum pedes lavare non est dedignatus: idque nobis exemplum esse voluit idem faciendi. Verum hoc loco, synecdochice, sub lotione pedum omne genus humilioris obsequii, quod sanctis praestari solet, intelligendum venit. Itaque vult Apostolus viduam talem esse, quae sanctis etiam viliora ministeria prompte exhibuerit.
Si tribulationem patientibus subministravit. Id est si afflictis opem tulit, pecuniie, intercessione, consolatione et aliis quibua potuit modis. Afflictorum multa genera sunt: ut infirmi, debiles, orbi, captivi, pressi aere alieno, oppressi per injuriam etc. Si omne opus bonum subsecuta est. Id est prosecuta, ut vertit Hentenius: quemadmodum et legit Hieronymus in comm. super Zach. c. 8. paulo post init. Erasmus sententiam reddit, hoc modo: Si in omni bono opere fuit ai>sidua. Atqui Chrysostomus et caeteri Graeci propius urgent verbum subsequendi seu prosequetidi: tanquam dicat Apostolus: Etsi ipsa ob inopiam, aut ratione sexus, exsequi multa bona cpera non potuerit, ea tamen sit, quae ad omne bonum opus praestiterit obsequium et particeps accesserit.
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11. Adolescentiores autem viduas devita. Rectius alii vertunt, rejice, id est ne admittas in numerum viduarum ab ecclesia alendarum. Non enim vitari eas vult, sed non assumi. S. Cyprianus lib. 3. ad Quirin. c. 74. ita citat: Juniores autem viduas praeteri. Postquam enim docuit, quaenam viduae sint eligendae, docet nunc, quae sint rejiciendae. De significatione Graeci verbi dictum est supra ad illud capitis praecedentis: Ineptas et aniJes fabulas devita. Adolescentiores autem dixit interpres pro juniores; sicut superiore capite adolescentiam, pro juventute. Unde et hic paulo post juniores vertit. Non enim Apostolo tantum est sermo de viduis in aetate adolescentiae constitutis. Sed quaeritur utrum comparativus proprie sumatur, ut sensus sit eas rejiciendas esse, quae minores sunt annis sexaginta, quam aetatem in assumendis viduis requirebat: an v>ro ponatur loco positivi, ut simpliciter praecipiat, juvenes viduas a beneficio sustentationis esse repellendas. Quod san? magis apparet ob rationem, quam continuo subjungit ex voluntate nubendi; ac magis etiam ex eo, quod postea dicit: Volo ergo juniores nubere. Neque enim exigit Apostolus, ut viduae quinquagenariae nubant. Pro positivo etiam facit, quod supra dixit: Juvenes ut fratreSy juvencuJas ut sorores: ubi significatio positivi est, licet in Graeco sit comparativus. Ambrosiana versio tam hic, quam illic, adolescentulas habet. Deniqno commentatores, Graeci juxta ac Latini, positive comparativum exponunt. Est autem hujus praecepti ratio duplex. Una, ne junioribus alendis ecclesia gravetur, cum illae sibi possint suo labore victum quaerere. Et quidem hac sola ratione spectata, quadrat comparativa expositio; quoniam usque ad annum sexagesimum, ordinarie, possunt foeminae subire labores. Eam rationem innuit Apostolus, ubi cavet, ne ecclesia gravetur, ut iis, quae vere viduae sunt, sufficiat. Altera ratio, quia juniores viduae non erant admittendae ad professionem et votum castitatis. Prohibet, inquit Ambrosianus, adolescentulas viduas in hac suscipi professione. Lubricae enim aetati fides facile adhiberi non debet. Eandem rationem communiter adferunt Graeci. Distingaunt enim quoad aetatem inter virgines et viduas ad professionem admittendas, quod virginibus continentiam professuris ideo non praescribatur aetas sicut viduis, quoniam virgines majori devotione ac fidei fervoie castitatem amplectebantur; utpote adhuc integrae et a saeculo non praeventae. Deinde, nec id faciebant necessitate, aut spe alimoniae, sicut ^iduae. Postremo, quia viduae quaedam lapsae erant, et fidem Deo datam fefellerant; quod de virginibus professis nondum erat compertum. Hanc rationem ex voto continentiae sumptam ipse Apostolus adfert, et clare proponit sequentibus verbis:
Cum enim luxuriatae fuerint in Christo, nubere volunt. Illud, in Christo, praecedentibus annectendum", non sequentibus; ut ex Graeco manifestum est. Atque eam constructionem suis commentariis probant non modo Graeci interpretes, sed et Latini vetustiores; quos etiam B. Thomas sequitur: etsi diversam structuram sequantur Anselmus et Haimo; quasi sensus conveniat cum eo, quod dicitur 1 Cor. 7. Nubat cui vult, tantum in Domino. Verum id minus recte; nam in Graeco non est praepositio, sed nudus genitivus tou Xptoxou, qui non aliunde regitur, quam a verbo praecedente. Ejus autem verbi peculiaris est significatio, quam diligenter explicat Erasmus in suis annotationibus. Significat enim, prae deliciis lascivire et ferocire adversus aliquem: more jumentorum, quae copiosius pasta ferociunt in dominos et abruptis habenis suo feruntur arbitrio. Proinde Erasmus ita vertit: Cum enim lascivire coeperint adversus Christum. Hentenius autem sic: Cum enim lascive egerint adversus Christum. Denique Syrus vertit ad hunc modum: Lasciviunt enim adversus Christum, et quaerunt ut sint viro. Hieronymus quidem in epist. ad Ageruchiam de monogamina cap. 1. ita legit: Cum lascivierint in Christo; sed exponit ex Graeco, cum fornicatae fuerint in injuriam viri sui Christi. Vanum igitur est, quod suspicantur nonnulli, praepositionem in nunc in Graeco deesse, quae aliquando lecta fuerit. Respondet enim Latinum in, quod interpres dedit, Graecae praepositioni xaxd componenti Graecum verbum et significanti contrarietatem, quum genitivo jungitur; ut potior suspicio sit Latinum nostram interpretem vertisse, in Christum, id est adversus Christum: sicut et in Psalm. 2. Graece legitur xaxd xoo etc., id est adversus Dominum, et adversus Christum ejus. Quare sensus Apostoli est: Rejiciendas esse juniores viduas, quia postquam saginatae fuerint pane Ecclesiae, et in delicias carnales resolutae coepermt lascivire et proterve agere adversus Christum, quem sponsum elegerant, nubere volunt homini mortali, Christum fastidientes. Haec Graecorum expositio est, qui et colligunt ex hoc loco, viduam, de qua loquitur Apostolus, Christum habere maritum, id est professione castitatis ei conjunctam esse. Verba Chrysostomi sunt: Et vidua igitur Christo in viduitatis professione consentit, id est Christo tanquam sponso nubit. Haec vero Theodoreti: Cum enim Christo professae sint in viduitate caste vivere, secunda matrimonia contrahunt. Idem significant illa Hieronymi verba: In injuriam viri sui Christi. Nam quod ait: Cum fornicatae fuerint, speciem pro genere posuit, quasi dicat: cum dcliciatae fuerint, cum deliciis et voluptatibus sese dederint. Nonnulli sic exponunt Apostolum: Cum habuerint temporalium abundantiam per Christum, id est intuitu professionis, qua se Christo devoverunt. Cum his sentiunt Aquinas et Cajetanus. Alii Graecum verbum in bonam partem interpretantur, hoc modo: Quum gustaverint delicias Christi, postea fastidire eas incipiunt et nubere volunt. Tradit hunc sensum Stapulensis, cundemque ex veteribus adstruere nititur Hesselius. Verum has expositiones textus originalis non admittit.
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12. Habentes damnationem, quia primam fidem irritam fecerunt. Damnationem, Graece et Syriace: judicium, sed judicium pro condemnatione frequentissimum est Hebraeis. Nonnulli metoDymiam hoc loco subesse putant, ut damnatio sumatur pro peccato damnatione digno. Non enim illae viduae damnationem jam habebant, sed peccatum, quo damnationem merebantur. Verum nihil opus hoc tropo, praesertim cum Graeca vox xpTjxa nusquam alibi pro peccato posita reperiatur: nam habere damnationem Apostolo non aliud est, quam obnoxium esse damnationi, etiamsi illa nondum praesens sit. Jam quod nos habemus: irritam fecerunt, Graecis unum verbum est fj^sxrjaccv, quod proprie significat repulerunt, sive quomodo plerique vertunt rejeceru^it. Hinc autem consequens est id, quod noster vertit interpres. Nam qui datam fidem rejicit et ab ea recedit, eam irritam facit. Porro de fide consentiens est omnium orthodoxorum interpretum, tam Graecorum quam Latinorum, tamque veterum, quam recentiorum expositio: per eam significari fidem promissionis Christo facrae, votum Christo nuncupatum, pactum cum eo initum continentiae deinceps servandae. His enim hujusmodi verbis istam fidem explicant afque hunc sensum reddunt. Eo ipso, quo nubere volunt, obnoxiae sunt damnationi aeternae, quia fidem, qua pactae fuerant Christo sponso continentiam se servaturas, abjecerunt et violaverunt, alium quaerentes maritum. Fidem exponunt hoc modo non solum commentatores, verum et caeteri Patres passim in suis scriptis atque imprimis Augustinus, qui lib. de bono viduitatis cap. 8. sic habet: In virginali et viduali continentia excellentia muneris amplioris expetitur; qua expedita et electa, et voti debito oblata, jam non solum capessere nuptias, sed etiam, si non nubatur, nubere velle damnabile est. Similia docet ejusdem lib. cap. 9. et 10. Idem in exposit. Psalm. 75. Quid est, inquit, primam fidem irritam fecerunt? Voverunt, et non reddiderunt. Eundem Augustinum vide lib. de sancta Virg. cap. 33. et 34., lib. 1. de adult. conjug. cap. 24. et 25. et epist. 70. Consulantur et alii Patres: ut Cyprian. epist. 11. lib. 1. ad Pompon., Basil. lib. de Virg., Epiphan. in haeresi Montan., quae est 48. et in haeresi Apost., quae est 61. Hieronymus lib. 1. contra Jov. et in Epist. ad Furiam de viduit. servanda et in fine Epist. ad Demetr., Innocent. I. Epist. 2. cap. 12. et 13., Fulgentius Epist. 1. cap. 6. Quibus accedit Concilium Carthaginiense 4., cui B. Augustinus interfuit can. 104., in quo dicitur viduas, quae se devoverunt Domino, si postea ad nuptias saeculares transiverunt, secundum Apostolum habere damnationem, quia fidem castitatis, quam Domino voverunt, irritam facere ausae sunt. At vero haec Apostolicae sententiae inter^retatio sectariis, qui vota praesertim continentiae oderunt, non placet. Unde alios sensus hujus loci commenti sunt. Plerique eorum fidem Christianam significari volunt, qua nimirum Evangelio creditur, et a qua Christiani vocamur, tum quoniam ea simpliciter est prima hcmini Christiano, tum quod haec fidei acceptio tritiesima sit in Epistolis Apostolicis. Qua etiam utraque rarione oppugnant Catholicorum expositionem. Quibus respondeo: Si de fide Christiana loqueretur Apostolus, omnino frustra praemisisset: nubere volunt. Nam sive ncbcre velint, sive non, damnationem habent, quae recedunt a fide Evangelii. Manifestum est autem, Apostolum hoc in eis culpare, quod nubere volunt. Non ergo de fide Christiana, cui nuptiae Lon repugnant, loquitur: sed de ea fide, qua castitatem Deo professae, nuptiis renuntiarunt. Quam Apostolus primam fidem vocat, non quod eam nulla fides praecesserit, sed Hebraea phrasi primam, id est priorem seu antea datam. Sic Apoc. 2. dicitur: Prima opera fac. Non prima omnium, nam ea opera mala erant, sed prima, id est priora. Tale est illud ibidem: Charitatem tuam primam reliquisti, id est priorem. Et illud Lucae Act. 1. Primum quidem sermonem feci, id est priorem. Loquitur enim de priori libro a se conscripto. Sic priorem ad Corinthios Epistolam, vocamus primam: quae phrasis etiam Graecis est familiaris. Quod autem ad fidei vocabulum attinet, etsi in Epistolis Apostolicis, ratione materiae, frequentissima sit mentio fidei, qua creditur in Christum: non raro tamen etiam ea fides nominatur, quae in servandis promissis consistit, ut Rom. 3. Nunquid incredulitas illorum fidem Dei evacuabit? Gal. 5. Mansuetudo, fides, modestia. 2 Tim. 4. Fidem servavi. Nec alia fides intelligitur, quoties Deus fidelis in Scripturis vocatur. Qua significatione etiam homines fideles appellat Apostolus, ut hujus Epist. cap. 1. Fidelem me existimavit, ponens in ministerio, et cap. 3. Fideles in omnibus. Potest autem adversariorum expositio etiam ex alio ipsorum dogmate r^felli. Negant enim, fidem Christianam semel habitam amittiposse, quomodo igitur eam olim susceptam viduae, de quibus hic agitur, abjiciunt et irritam faciunt? Alii proinde non fidem ipsam, sed fidei professionem in baptismo factam intelligunt. Sed et hic sensus eodem argumento, quo superior, ex Apostoli verbis sumpto eliditur. Nihil enim ad hunc sensum pertinet, quod praemisit: nubere volunt, neque enim in baptismo promiserunt se non nupturas, aut si promisissent, secundum adversarios mab fecissent, nec voto tenerentur. Alii sic exponunt: Nubere vclentes, damnationem habent, id est reprehensionem ac perpetuam ignominiae maculam incurrunt, quia fidem priori ac defuncto marito datam, irritam fecerunt. Sed haec coacta est et a Scripturis aliena damnationis interpretatio. Deinde sensus iste adversatur ipsi Paulo docenti Rom. 7. et 1 Cor. 7. mulierem, postquam dormierit vir ejus, liberatam esse a lege viri, ut cui vult, nubere possit. Quod si fidem priori marito datam intelligunt, de non nubendo alteri post ejus mortem: hujusmodi fidem seu promissionem ipsi sectarii non probant, nihilo magis, quam continentiae promissionem Deo factam. Porro Calvinus, etsi de fide baptismi locum hunc interpretetur; videns tamen elabi se non posse, propter illud: Nubere volunt, quod cum ea interpretatione nullo modo cohaeret: tandem admittit expositionem veterum de pactione, seu voto continentiae, verum id cum duplici reprehensione Catholicorum. Duabus, inquit, de causis tyrannicam de coelibatu legem maxime improbamus; quod scilicet cultum esse fingunt coram Deo meritorium; et quod vovendi temeritate praecipitant animas in exitium. Cui respondetur, non esse Catholicorum figmentum, sed doctrinam a Christo et Apostolis, et tota antiquitate traditam, per continentiam virginalem ac vidualem, perinde ut per alias virtutes, si recto fine exerceantur, homines Deo placere, et ad consequendam regni coelestis beatitudinem promoveri. Laudat Christus eunuchos, qui seipsos castraverunt propter regnum coelorum, Matth. 19. Paulus dicit, mulierem innuptam et virginem cogitare, quae Domini sunt, ut sit sancta corpore et spiritu, 1 Cor. 7. Jovinianus ab Ecclesia damnatus est, quod conjugium aequaret virginitati, et par in utroque meritum poneret. Augustinus lib. de sancta virgin. cap. 13. Mirabiliter desipiunt, inquit, qui putant hujus continentiae bonum non esse necessarium propter regnum coelorum, sed propter praesens saeculum etc. Quod ad vovendi temeritatem attinet, vitium est quorundam, sed ab Ecclesia semper improbatum, ut quae suis legibus diligenter cavet, ne quis temere castitatem voveat. Unde et annum probationis jam olim instituit: ac ne quis ullam virginem, aut viduam, aut aliam quamcunque mulierem ad emittendam professionem quomodocunque cogat invitam; nemo consilium, auxilium, aut favoiem ad eam rem praestet; suamve praesentiam, consensum, vel auctoritatem actui hujusmodi quoquo modo interponat: sub poena anathematis in Synod. Trid. interdixit sess. 25. de reform. de regularibus et monialibus cap. 18. Ampliorem refutationem falsarum expositionum hujus loci vide apud Hesselium. Si quaeras, an nuptiae viduarum, quae continentiam voverant, ratae fuerint, an irritae: respondeo cum eodem doctore, nusquam legi apud veteres, quod irritae fuerint. Neque enim votum earum erat solemne, quale est virginum, quae vitam profitentur monasticam. Unde Epiphanius in haeresi Apostolicorum ejusmodi matrimonia sive a viduis, sive a virginibus inita, graviter quidem reprehendit, vera tamen esse conjugia satis aperte significat. Similiter Cyprianus lib. 1. ep. 11., Innocent. I. epist. 2. cap. 13. et Augustinus lib. de sancta virgin. cap. 34. et lib. de bono vid. cap. 10. Hujus rei argumentum est, quod Ecclesia nunquam legatur ea matrimonia dissolvisse, sed tantum contrahentibus poenitentiam imposuisse, ut videre est in Synodo Carthaginienei 4. cap. 104. Quaeri hic posset, quomodo non secum pugnet Apostolus, hoc loco damnans adolescentiores viduas nubere volentes; cum paulo post dicat: Volo juniores nubere. Verum responsio patebit ex ejus loci commentario.
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13. Simul autem et otiosae discunt circuire domos. Alia recenset incommoda, propter quae juniores viduae non sint in alimoniam ecclesiasticam assumendae. Dum enim vitae sustentationem accipiunt ab Ecclesia, libere otiantur, pares se facientes vetulis, quae laborare non possunt; otiantes vero, nec domi habentes quod agant, nec virum quem metuant, discunt, id est assuescunt vagari per domos, quod prorsus alienum est ab honestate muliebri, nec non pudicitiae earum periculosum. Hinc patet, viduas, dc quibus agit Apostolus, non fuisse conclusas; ut hodie sunt sanctimoniales.
Non solum otiosae. Graecu addunt autem: Non solum autem otiosae, quemadmodum et Ambx-osianus legit. Ea conjunctio non erat negligenda: nam ad epitasin facit, unde alii vertunt: Imo non solum otiosae. Sed et verbosae. Graeca vox significat garrulas et inepte loqucces. Vitium est muliebre, sed earum maxime, quae otio deditae sunt. Ec curiosae. Id est rerum alienarum et ad se non pertinentium indagatrices. Est enim curiositas, inordinata et immoderata cognoscendi cupiditas. Hoc autem vitium otiositatis proprius est foetus. Unde ajebat ille: Tantumne tibi abs re tua est otii, aliena ut cures? Porro curiositas loquacitatem parit. Nam curiosi, ut aliena discant, alibi visa vel audita referunt: deinde haec rursus apud alios effutiunt. Loquentes, quae non oportet. Sive quia secreta, quae audierint, produnt: sive quia detrahunt aliorum famae: quod utrumque ad intemperantiam linguae pertinet: sive quia verba proferunt interdum parum honesta et pudica: quod provenit ex lascivia.
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14. Volo ergo juniores nubere. Non hoc dicit Apostolus de junioribus illis viduis, quae jam voverant, se non amplius nupturas: neq:.e enim eas vult praecipitare in damnationem: nam si damnationem habebant nubere volentes, quanto magis nubentes? Sed loquitur de junioribus in genere: quas repelli vult a beneficio sustentationis, et non admitti in numerum viduarum Ecclesiae, ne postea luxurientur adversus Christum, et nubere volentes, fidem ei datam irritam faciant, et per hoc certam incurrant damnationem. Unde liquet, hunc locum superiori non esse contrarium, ubi dixerat: Nubere volunt, habentes damnationem. Sed quaeritur, quomodo cum hac sententia non pugnet, quod idem Apostolus ait 1 Cor. 7. Volo omnes esse sicut me ipsum; et peculiariter de vidua: Beatior erity si sic permanserit. Responsio: Apostolus hoc loco id velle se dicit, quod absolute, et omnibus circumstantiis consideratis expedire videbat istis junioribus viduis. Ad Corinth. autem priore loco tantummodo desiderium suum exponit, quod tamen videt non posse impleri. Addit enim: Sed unusquisque donum suum habet a Deo. Posteriore autem loco declarat quidem in genere, quid sit melius: non tamen omnes viduas ad id hortatur: sciens non omnes capere posse, sed proponit excellentiam virtutis et praamii, ut quae possunt capere, capiant. Quod ergo hic dicit: Volo juniores nubere, secundum indulgentiam dicit, non secundum imperium, sicut illud 1 Cor. 7. Iterum revertimini in idipsum. Quodque illic addidit: propter incontinentiam vestram3 idem et hic addi potuit et intcliigi debet, quasi dicat: Quoniam in junioribus viduis video periculum incontinentiae et damnationis, si voveant, idcirco volo eas nubere. Illud ergo volo, non est praecipientis, sed suadentis et consulentis minus bonum, quod est nubere, respectu continentiae vidualis; imo et minus malum proponentis, quale est nubere per incontinentiam, respectu fornicationis et violationis voti. Quare ex hoc loco, sicut et ex altero jam citato ad Corinthios bene colligitur, quod licitum sit proponere minus peccatum ei, qui in gravius peccatum a'lioqui sit prolapsurus. Non enim id est consulere peccatum simpliciter, sed sub ratione minoris. Huic nostrae responsioni consentanea scribunt Ambrosius lib. de viduis paulo post init, Hieronymus in epist. ad Ageruchiam, expresse exponens, Apostolum haec dicere secundum indulgentiam, non secundum imperium; Augustinus lib. de bono viduitatis cap. 8. Sed objiciunt adversarii: Si voluntas aut consilium Apostoli est, ut juniores viduae nubant, male igitur Ecclesia passim adolescentulas ad professionem castitatis admittit. Quin et Cajetanus in comment. TJtinam, inquit, hodie disceremus ab hujusmodi experientiis, an prosint juvenilis aetatis utriusque sexus solemnia vota, tum sacrorum ordinum, tum religionum. Primum respondeo, de viduis Apostolum hic loqui, non de virginibus; nam de his apertum habemus Apostoli consilium 1 Cor. 7. ut sic permaneant, ac definitam seatentiam, qua dicit eum, qui matrimonio jungit virginem suam, bene facere, sed qui non jungit, melius facere. Non est autem de virginibus et viduis eadem ratio, nam multas ob causas facilius continent vhgines, quam viduae, quemadmodum et Hieronymus in memorata Epist. testatur. Unde et probabile de vidua argumentum est: Si cum virgo esset, continere non potuit; igitur neque post expertas nuptias continere poterit. Deinde non de omnibus et singulis viduis junioribus loquitur Apostolus, sed de ipso genere. Sentit enim, plerasque tales esse, ut eis nubere magis expediat, quam continentiam vovere; illo praesertim tempore, quo necdum instituta erant monasteria, in quibus clausae et a saeculari conversatione remotae sub disciplina praepositarum viverent. Et hic quidem omnes juniores viduas repelli a beneficio sustentationis, quum ait: Vidua eligatur non minus sexaginta annorum, non tamen omnes vult nubere, sed plerasque, ut dictum est. AHoqui etiam viduis ad nubendum aptis continentiam suadet 1 Cor. 7. Cum enim de vidua dixisset: Cui vult, nubat, tantum in Domino; subjungit: Beatior autem erit, si sic permanserit, secundum meum consilium. Qund autem virgines adolescentulae recte ad professionem castitatis admittantur, perspicue et pulchre docet Ambrosius lib. 3. de virginibus. Idque adeo perpetua Ecclesiae consuetudine firmatum est in juvenibus utriusque sexus ad ejusmodi professionem admittendis, ut magnae temeritatis et impudentiae sit, id an recte fiat, in dubium revocare. Tantum hoc agendum, ut circa personas assumendas sacri canones et monasticae constitutiones bene observentur.
Filios procreare. Graece t£xvoyqvsTv, a quo Tsxvoyovia, de qua superius cap. 2. Salvabitur autem per filiorum generationem; ex quo liquet, eo verbo ccmprehendi totam liberorum educationem. Hanc autem intelligit rectam, legithnain et Christianam. Matresfamilias esse. Graeca vox significat: domum regere, id est familiam administrare. Quod quidem mulieris ofiicium est, sed sub potestate ac regimine viri: idque dicitur ad ditferentiam negotiorum civilium ac publicorum, quae nihil ad mulierem, sed proprie ad viros pertinent. Haec ofiicia, quae sunt liberos educare et domum gubernare, mulieri praescribit Apostulus non tanquam meliora aut aequauda, cum iis ofiiciis, quibus vacant virgines et viduae castitatem professae, ut volunl haeretici; cum istae secundum Apostolum cogitent, quae Domini sunt, ut sint sanctae corpore et spiritu 1 Cor. 1., cumque ut ait hoc ipso capite: ea, quae vere vidua est y speret in Deum, et orationibus instet nocte ac die\ 3ed ut illae, quae majus bonum per incontinentiam non assequuntur, malo suo bene utentes, intra honesti conjugii fines et ofiicia contineantur, quemadmodum Augustinus docet libro de bono conjugali cap. 3., et libro 1. de nuptiis et concup. cap. 16. Denique ita fit, ut a vitiis supra nominatis, otio, discursu, loquacitate, curiositate retrahantur; utpote domesticis actionibus occupatae et maritis evagationem prohibentibus.
Nullam occasionem dare adversario maledicti gratia. Sive ad maledicendum, ut alii vertunt. Adversarium non diabolum intelligit, ut quidam putant, is enim semper maledicit et calumniatur, etiam nulla data occasione, sed hominem Christianae religioni inimicum, sive gentilis ille sit, sive Judaeus. Est enim hic locus similis illi Tit. 2. Ut is, qui ex adverso est, vereatur, nihil habens malum dicere de nobis. Unde etiam intelligitur hac parte causam indicare praecedentium. Nam idcirco vult juniores viduas nubere, filios procreare, matres- Guil. Eitii Comm. Tom. II. familias esse, ut sub jugum matrimonii redactae et conjugalibus officiis implicatae, non habeant libertatem, neque spatium evagandi et caetera mala, quae superius memorata sunt faciendi, per quae infidelibus et Christiani nominis adversariis, occasio daretur male loquendi de religione et instituto Christianorum.
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15. Jam enim quaedam conversae sunt retro Satanam. Clarius alii vertunt: Jam enim quaedam adversae sunt, sive deflexerunt post Satanam. Ambrosianus: Deerraverunt abeuntes post Satanam. Sensus est: eas a Christo aversas, Satanam, id est diabolum secutas esse. Sed qua in re id fecerint, non explicat. Quidam interpretantur, quia nupserunt contra votum: alii, quia fornicatae sunt: quod est probabilius. Ex hoc enim facto major occasio maledicendi suppetebat adversario. Potest etiam referri ad desertionem religionis. Per hanc enim religio multum infamatur. Hic insurgit Calvinus et dicit: Si quarumdam juniorum viduarum defectio satis validum argumentum Paulo fuit, ut remedium universale quaereret, quam multa hodie Papistis argumenta essent abolendi impuri sui coelibatus! etc. Sed huic adversario breviter respondetur, Paulum non hic condere universale praeceptum, quo omnes juniores viduas a voto continentiae arceat, vel omnes ad nuptias compellat: sic enim suo ipsius consilio, quod viduis dedit ad Corinthios scribens, adversaretur: sed, sicut supra declaratum est, simpliciter quidem vetat juniores recipi in numerum viduarum, quae ab Ecclesia alantur: si tamen earum quaedam, ut Domino placeant, continentiam et vovere, et servare ex animo velint, nequaquam prohibet, neque ad nubendum cogit. Sed quia paucae tales erant, multitudini consulens, in genere dixit: Volo juniores nubere, quia scilicet pleraeque ejusmodi erant, ut propter ipsarum incontinentiam omnino eis expediret nubere. Porro si leges omnes, quae a multis male servantur, abolendae essent, quod Calvini ratiocinatio praetendit: quam, obsecro, bonam legem reliquam haberemus?
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16. Si quis fidelis habet viduas, subministret illis. In Graeco utrumque genus exprimitur, sicut et in MSS. Laudensi, nec non apud Ambrosianum. Sic enim legit: Quod si quis fidelis aut si qua fidelis habet viduas, sufficienter subministret illis. Congruit hic locus cum illo superiori: Si qua vidua filios aut nepotes habet etc. Nisi quod praesens sententia generalior est, non solum pertinens ad filios et nepotes, qui ad alendas matres viduas arctiori vinculo tenentur; verum etiam complectens agnatos atque affines viduarum, aut etiam dominos ac dominas, qui vel quae illarum opera et famulatu usae ftierant. Quos omnes monet, ut viduas hujusmodi aliqua necessitudine sibi conjunctas, quae per aetatem aut infirmitatem solitos labores subire non possunt, de suis facultatibus alant; tum quia Christiana chiritas, adeoque aequitas id postulat, tum ob rationem sequentem: Et non gravetur Ecclesia; scilicet earum alimoniis, id quod textus Ambrosianus exprimit. Contingeret autem gravari Ecclesiam, si omnes viduae, tametsi egentes, ei traderentur alendae.
Ut iis, quae vere viduae sunt, sufficiat. Id est suppeditet, sufBcienter provideat Ecclesia. Nam ad Ecclesiam hoc referendum liquet ex Graeco. Est enim idem verbum, quod paulo ante subministret. Vere viduas vocat desolatas ac destitutas humanis subsidiis, quemadmodum superius explicavit ipse Apcstolus. Tales autem non sunt, quamdiu propinquos aut amicos habent, a quibus sustententur. Locus hic notari potest adversus eos, qui cum de suo satis habeant, unde vivant, ecclesiasticis beneficiis impinguantur; aut qui uno beneficio, quod ad honestam sustentationem valeaf, non contenti, plura accumulant. Nam si fidelis habens viduas, subministrare illis jubetur, ut iis, quae vere viduae sunt, alendis Ecclesia sufficiat: quanto magis qui vel patrimonium vel unum habent ecclesiasticum beneficium, ex quo sufBcienter ali possint, abstinere debent a gravanda Ecclesia, quo plures ministros alere queat, per quos divina celebrentur officia et Christiani populi salus procuretur.
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17. Qui bene praesunt presbyteri, dupHci honore digni habeantur. Ab honore viduarum transit ad honorem presbyteris debitum. Presbyteros autem intelligit non aetate, sed ordine; sic tamen, ut etiam episcopos comprehendat. Nam Asia, cujus metropolis erat Ephesus, plures habebat episcopos, qui et presbyteri vocabantur, ut patet Act. 20. Vocavit, inquit, majores natu Ecclesiae, Graece presbyteros; et infra: In quo vos Spiritus sanctus posuit episcopos regere Ecclesiam Dei. Certe in eo, quod dictum est capite superiori: Cum impositione manuum presbyterii, episcopos intelligi, manifestum est. Quod autem etiam presbyteri episcopis inferiores hac parte comprehendi debeant, paulo post ostendemus. Quamvis enim proprie episcoporum sit Ecclesiis praeesse, quod in Actis vocat regere Ecclesiam Dei, tamen et reliqui presbyteri episcopo subjecti suo modo praeerant et regebant Ecclesiam, quemadmcdum et hodie presbyteri Curati.
Duplicem honorem, Ambrosianus interpretatur coelestem et terrenum. Nonnulli honorem reverentiae et subsidii, sive aliis verbis, honorem dignitatis et commodi temporalis. At rectius alii duplicem honorem sustentationis, quem assignari censent presbyteris duplum, comparatione viduarum. Cujus expositionis meminit Chrysostomus. Verum magis adhuc placet ejusdem Chrysostomi et aliorum commentarius, quo duplicem honorem interpretantur benignam ac liboralem sustentationem, rerumque necessariarum subministrationem. Nam honoris quidem nomine subsidium vitae significari, quatenus in testimonium virtutis aut excellentiae cujusdam praebetur, jam ex superioribus et aliunde patet. Hinc stipendia pastoribus, professoribus, praefectis debita, Latinis honoraria vocantur. Duplex autem Hebraeis dicitur multum et copiosum, nt Jes. 40. Suscepit de manu Domini duplicia pro omnibus peccatis suis, et Jerem. 16. Reddam duplices iniquitates et peccata eorum, et cap. 17. Duplici contritione contere eos. Quomodo et illud videtur intelligendum, quod Elisaus ad Eliam dixit 4 Reg. 2. Obsecro, ut fiat in me duplex spiritus tuus. Igitur in hoc Apostoli praecepto fundatur liberalis alimentatio pastorum seu parochorum. Sed cave, ne hinc colligas, licitam esse pluralitatem beneiiciorum ecclesiasticorum, quae singula singulis deputata sunt ministris. Tantum enim hinc statuitur, ea satis ampla esse debere ad honestam ministrantium sustentationem, praesertim eorum, qui praesunt; non quidem, ut superabundent ac divitias congerant, sed ut eis pro conditione ac statu suo affatim necessaria suppetant, nec desit, quod indigentibus tribuant.
Maxime qui laborant in verbo et doctrina. Id est qui docendo Dei verbo sunt intenti, qui evangelicae praedicationi diligenter incumbunt. Id enim episcoporum praecipuum est munus. Dicit autem: qui laborant, quia doctrinam sacram tradere sicut oportet, non parvi laboris est. Unde mox Paulus hujusmodi doctorem comparat bovi trituranti et homini operario, id est servile opus exercenti. Porro manifeste colligitur ex hac sententia, fuisse etiam Apostolorum tempore quosdam in Ecclesia presbyteros, qui et bene praeessent et duplici honore digni essent, nec tamen laborarent in verbo et doctrina. Neque id hodierni sectarii negant, sedhoc ad suos seniores detorquent, quorum officium in eo constituunt, quod una cum ministris verbi, quos dicunt, communi consilio et auctoritate, ut loquitur Calvinus, Ecclesiae disciplinam administrent. Atque in eo fundare se putant sua seniorum conciliabula, quae consistoria vocant. Ad eam rem adducunt testimonium ex Ambrosiano commentario super illud: Seniorem ne increpaveris, ubi dicit auctor ille: Sicut olim Synagogam, ita postea Ecclesiam seniores habuisse, quorum sine consilio nihil ageretur in Ecclesia. Id auttm, inquit, qua negligentia obsoleverit, yiescio; nisi forte doctcrum desidia aut magis superbia, dum soli volunt aliquid videri. Sed respondetur: auctorem illum loqui de presbyteris ecclesiastico ritu ordinatis, non de laicis, ut haeretici volunt, ob gravitatem et prudentiam, quam dicunt, ad consilium et gubernandi sucietatem assumptis. Sciendum quoque est, hunc Pseudambrosium, qui verisimiliter diaconus fuit Ecclesiae Romanae, iniquiorem episcopis fuisse. Quod enim ille episcoporum desidiae ac superbiae adscribit, Hieronymus non uno loco in aliam refert causam, scilicet ut schismatis occasio tolleretur, quae ex illa communi ratione gubernandi metuebatur. Quamquam nec verum est, omnino cessasse in Ecclesia consilium presbyterorum. Nam etRomanus Pontifex suos habet Cardinales, et caeteri Episcopi suos presbyteros canonicos, quos velut consiliarios adhibent, si quando gravius aliquid inciderit. An autem hujus generis presbyteri fuerint, qui tempore Pauli bene praeerant, nec tamen in verbo nec doctrina laborabant; an vero potius ii significentur, qui Episcopis et pastoribus subsidiariam praestabant operam in.efferendo sacrificio et administrandis sacramentis; an denique respiciatur ad episcopos bene regentes plebem, non tamen habentes gratiam verbi, quales aetate Augustini erant Alipius et Valerius episcopi: dubitari potest. Quamvis enim in episcopo requirat Apostolus, ut potens sit exhortari in doctrina sana, et eos, qui contradicunt, arguere Tit. 1., pauci tamen reperiebantur, qui id satis praestare possent. Verumtamen magis apparet, secundum genus presbyterorum significari; videlicet eorum, qui cum ad praedicationem verbi minus essent idonei sacramentorum ministerio vacabant, et per hoc participes erant praefecturae et jurisdictionis in populum. Constat enim, Apostolos et eorum successores Episcopos quorumdam Sacramentorum administrationem aliis deman- 46 * dare solitos. Nam sicut Christus non per se baptizabat, sed per discipulos Joan. 4., ita et Apostoli, exemplo ejus edocti, ne quo pacto a praedicatione verbi impedirentur, fere non per se, sed per alios baptizabant; ut probant exempla Petri et Pauli Act. 10. et 19. et 1 Cor. 1. De Episcopis autem intelligi posse non existimo. Quamvis enim contingat esse episcopos bene regentes, et gratiam verbi non habentes; non tamen credo eum permisisse Timotheo, cui praescripsit regulam assumendi episcopi, in qua dicitur, quod oporteat eum esse doctorem, ut assumeret episcopum non doctorem, id est non aptum ad docendum populum.
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18. Dicit enim Scriptura: non infraenabis os bovi trituranti. Ex scriptura Deut. 25. confirmat suum praeceptum. Nam lex illa moraliter significat, praefectis ac praedicatoribus verbi Dei non parce, sed liberaliter, velut ex pleno acervo victum esse suppeditandum. Etenim et alibi in scriptura nomine bovis praedicatores Evangelii mystice significati sunt, ut Prov. 14. et Jes. 32. Ambrosianus legit: Non infraenabis bovem triturantem: nam os in Graeco non exprimitur, uti nec in Syriaco, sed includitur in verbo cptjKoastc, quod significat obligare, obstruere os; id quod fraeno, vel simili instrumento in os immisso fieri solet. Noster interpres 1 Cor. 9., ubi eadem est citatio, vertit: Non alligabis etc. Ex eodem Apostoli loco, ejusque commentario, petatur hujus testimonii plenior expositio.
Et dignus est operarius mercede sua. Quaerunt interpretes, ubi hoc dicat scriptura. Sunt, qui referant ad illud Lev. 19. Non morabitur opus mercenarii tui apud te usque mane. Sed verborum hic nulla similitudo, licet res aliquo modo conveniat. Alii putant citari scripturam Evangelicam. Nam Luc. 19. Christus hanc sententiam totidem verbis pronuntiavit. Sed non est verisimile, Paulum aliquid ex Evangelio Lucae discipuli sui citasse; praesertim cum id tunc nondum scriptum fuisse videatur. Itaque rectius illi, qui negant hac parte citari «iliquod scripturae testimonium. Nam illud praecedens: Dicit enim scriptura; tantum referri debet ad testimonium proxime sequens: Non infraenabis etc. Huic autem scripturae subjungit Apostolus alteram sententiam, ex rebus humanis atque a sensu communi sumptam; quemadmodum et Christus eam protulit. Omnibus enim ratio dictat, operario mercedem deberi. Nam et alia quaedam hujusmodi congerit Apostolus 1 Cor. 9., ab eo loco: Quis militat suis stipendiis unquam etc.? Neque vero significat hac parte, subsidium temporale habere rationem mercedis, quam praedicator Evangelicus pro labore et opera sua recipiat: id enim esset vendere Evangelium, quod gratis debet annuntiari. Sed sensus Apostoli est, sicut operarius dignus est mercede, unde vivat; ita et Evangelii ministrum dignum esse honorario, subsidio, unde sustentetur. Tantum enim in hac comparatione spectatur sustentatio operanti debita. Unde et Christus Matth. 10., eandem sententiam adferens, pro mercede, cibum nominavit: Dignus est, inquit, operarius cibo suo. Sed objiciet aliquis: Haec Pauli doctrina tantum pei tinet ad presbyteros, qui bene praesunt, quique Jaborant instar bovis triturantis et hominis operarii; ergo presbyteris et pastoribus otiosis, et ofiicium non facientibus, aut etiam scandalose viventibus nihil subsidii debetur. Respondeo, quorundam sententia nihil deberi, si solum spectetur jus naturale; quod solum hoc loco et 1 Cor. 9. prae oculis habet Apostolus; sed sicut in veteri lege sacerdotibus, etiam improbis, solvendae erant decimae Mal. 2. et 3., ita et nunc jure positivo deberi presbyteris, etiam malis et ab officio cessantibus, ea quae simpliciter eis data, aut legata sunt, id est sine obligatione certorum officiorum; etiamsi is, qui dedit, aut legavit, bene speraverit, eos officium facturos. Quod si accesserit obligatio: non tamen licebit subditis, seu parochianis, consuetas decimas aut quippiam tale pro suo arbitrio pastoribus sive praelatis officia debita non praestantibus subtrahere; sicut docebat Joannes Wicleff art. 18. Constantiae damnato: sed super ea re sententia judicis ecclesiastici erit exspectanda. Quanquam illud constat ex canonibus et pontificum decretis, eos qui beneficia possident ecclesiastica, si debita officia non persolvant, ad restitutionem fructuum perceptorum teneri.
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19. Adversus presbyterum accusationem noli recipere, nisi sub duobus aut tribus testibus. Graeci presbyterum, aetate seniorem intelligunt et juniori opponunt; quasi adversus juvenem admitti possit accusatio, adversus senem non item. Cum his sentire videtui Cyprianus ex eo, qucd Latine legat, majcrem natu lib. 3. Testim. ad Quirinum cap. 76. Alii vero omnes exponunt de eo, qui ordinatione, seu dignitate presbyter est: idque sane postulat contextus sermonis Apostoli. Nam de hujusmodi presbyteris proxime locutus fuerat: et sicut ibi praeceptum Timotheo dedit de iis sustentandis, ita nunc praecipit de iisdem judicandis, si forte deliquerint. Est autem verisimile, eo nomine etiam hoc loco Episcopum comprehendi, quemadmodum in praecedentibus. Etenim si cautio, quam hic praescribit, adhibenda est in presbytero accusato; quanto magis in Episcopo? Erat autem Timotheus Ephesi, velut in metropoli, constitutus a Paulo non solum presbyterorum, verum etiam caeterorum Asiae Episcoporum Judex, apud quem illorum causae tractari deberent. Et quidem de Episcnpis manifeste exponit Apostolum Sixtus II. Papa Epist. 2. Notandum est autem, veteres quosdam absolute legere, adversus presbyterum accusationem ne receperis, non addita exceptione: Nisi sub duobus, aut tribus testibus. Ita Cyprianus loco memorato; nec non expositores Ambrosianus, Pelagius, Primasius, Oecumenius, qui omnes in suis commentariis exceptionem hanc non agnoscunt, licet iu textum apud eos irrepserit. Neque tamen isti sentiunt hoc Apostolum velle, ut adversus presbyte-, rum nunquam admittatur accusatio; sed, ne facile admittatur. Majorem natu, ait Cyprianus, non temere accusandum. Meminit hujus variae lectionis Hieronymus in Epist. ad Marcellam num. 102., sed ita, ut vulgarem lectionem omnino praeferat; quae eadem reperitur etiam in epist. supr. citata Sixti Pontificis. Jam quaeret aliquis, quid hic peculiare de presbyteris accusatis praecipiat Apostolus; com lex sit omnibus communis, ne quis uno contra se dicente testimonium condemnetur, sed ut in ore duorum aut trium testium stet omne verbum. Deut. 17. et 19. Qui testium numerus etiam positiva Ecclesiae lege determinatus est. Quidam respondent, Apostolum tacite uti argumento a minore: Si nemo, ne laicus quidem, condemnandus est ex unius testimonio, quanto magis id cavendum in presbytero? Sed melius ac promptius alii quaestionem solvunt ex ipsis Apostoli verbis, qui non dixit: presbyterum accusalnm ne condemnes, sed: Adversus presbyterum accusationem ne recipias, nisi etc. Est autem longe aliud condemnare, et accusationem recipere. Praecipit igitur Apostolus, ne recipiendam quidem esse judici accusationem, id est, accusantis actionem, adversus presbyterum, nisi testium qualitate prius examinata. Ita post Aquinatem Cajetanus. Non vult Apostolus, inquit, ut accusatione admissa presbyter subjaceat discrimini progressus, utrum testes sint sufficientes, an deficiant: sed ut ipsa accusatio non admittatur, nisi constet de sr.fficientibus et idoneis testibus. Et hoc est privilegium presbyterorum ex hac Pauli ordinatione. Sic ille. Hujus autem praecepti, seu privilegii ratio reddi potest, tam ex parte presbyterorum, quam subditorum. Nam presbyterorum magna dignitas est; ac totius interest Ecclesiae, ne facile eorum existimatio laedatur. Quod contingeret, si statim absque legitimis testibus admitteretur eormn accusatio. Subditi vero plerumque erga praelatos et pastores suos iniquiores sunt, et lapsus eorum justo gravius solent exaggerare. Quidam etiam 6everitate eorum aut correptionibus offensi, male erga eos affecti sunt; et per hoc ad accusandum, vel dicendum adversus eos testimonium proniores. Ab horum igitur iniquitate et malitia presbyterorum auctoritas hoc praecepto fuit vindicanda. Porro quod ad numerum testium attinet, etsi regulariter duo, tresve sufficiant pro argumento veritatis, quibusdam tamen casibus tam jure civili, quam ecclesiastico plures tribus requiruntur. De qua re late et docte disserit in suo comm. Joannes Hesselius. Ubi etiam bene reepondet cahimniae Joan. Calvini de numero testium ad accusandum Episcopum per canones requisito. Nec tamen admitlit, illud decretum de 72. testibus ad condemnandum Episcopum, esse Sylvestri, aut esse authenticum; quod allegatur 2. q. 4. Praesul.
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20. Peccantes coram omnibus argue. Illud, coram omnibus, sequenti vocabulo adhaeret, non praecedenti. Peccantes autem intellige non quoslibet eos, qui peccant, sed aut per se manifestos, aut publico judicio c^nvictos; nec cujuscunque peccati, sed gravioris et scandalosi; cujusmodi peccata deduci solent ad judicium episcopi. Non ergo quicquam hic praecipit Apostolus contra legem charitatis, quae peccata occulta non permittit proferri in publicum; neque contra praeceptum Christi: Si peccaverit in te frater tuus, corripe eum inter te et ipsum solum etc. Matth. 18. Yerisimile est autem ex praecedenti sententia, Apostolum respicere ad presbyteros, quasi dicat: Sicut presbyterorum non est facile recipienda accusatio; ita si legitimo judicio convicti fuerint, non est eis parcendum; sed in exemplum aliorum coram omnibus, id est palam in publico conventu Ecclesiae graviter ac severe sunt increpandi. Hoc Episcopo dicitur respectu presbyterorum: sed eadem est ratio de parochis respectu laicorum sibi subditorum; ita tamen, ut id faciant juxta dictamen prudentiae, quatenus scilicet expedire viderint ad aedificationem multitudinis, de qua sequitur:
Vt et caeteri timorem habeant. Id est ut caeteri sive presbyteri, sive alii, tim eant similem objurgationem, hoc est, publicam et cum publico pudore conjunctam, et hoc metu absterreantur a similibus peccatis perpetrandis. Igitur in Ecclesia non solum amore justitiae, verum etiam timore poenae continendi sunt homines in ofHcio; tametsi timor ille charitati introducendae servire debeat.
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21. Testor coram Deo, et Christo Jesu. Graece <5ta/jiapT6pou,ai: obtestor coram Deo et Domino Jesu Christo. Haec verba proprie non jurantis sunt, ut quidam putarunt, sed adjurantis et obtestantis; quale est illud capitis sequentis: Praecipio tibi coramDeo etc, et 2 Epist. 4. Testificor coram Deo etc. Declarat igitur Apostolus, seca quae dixit de exercendo judicio, praecipere Timotheo coram gravissimis testibus, ne forte negligentius agat in re tanti momenti. Si enim Paulus de seipso timuit, ne cum aliis praedicasset reprobus efficeretur, potuit et de Timotheo vereri ne quid peccaret in hoc genere; praesertim cum res sit difficillima tanta aequitate judicia exercere, ut nullus relinquatur locus affectibus, aut nulla obrepat negligentia. Quanquam non propter Timotheum solum, sed propter alios episcopos in uno Timotheo instruendos adjicienda fuit haec tam gravis et terribilis obtestatio. Primo autem locoDeum ipsum praesentem appellat: nam judices vicarii Dei sunt: non enim hominis exercentjudicium, sed Dei, ait rex ille, 2 Par. 19. Ideoque Deum, cujus vices gerunt, semper ante oculos habere debent; tum quia cogitatio prae sentiae Dei fraenum est homini, ne quo pacto a justitia recedat. Secundo loco Dominum Jesum Christum testem nominat, non quod Christus Deus non sit, id quod ex hujusmodi sententiis Apostolicis perverse colligebant Ariani; sed naturam in eo humanam considerat, secundum quam Dominus noster est jure redemptionis. Est autem Christus homo praesens omnibus actionibus nostris, non solum per divinam nataram ubique praesentem; verum etiam per creatam scientiam animae ejus infusam, qua omnia hominum acta et cogitata cognoscit; uti sane cognoscere debet, cum secundum naturam humanam judex omnium sit futurus.
Et electis Angelis. Tertio loco sanctorum Angelorum praesentiam allegat, ut qui actionum nostrarum assidui spectatores sint, et ad judicium cum Christo venturi. Sic alibi mulieres in Ecclesia velatas esse vult propter angelos ibi praesentes. 1 Cor. 11. Sic et Christus prohibet contemni vel unum aliquem ex pusillis; eo quod custodes eorum angeli tantae sint dignitatis, ut semper videant faciem Patris coelestis, Matth. 18. Haec igitur consideratio perpetuae praesentiae Dei et Christi, et sanctorum Angelorum, merito movere et excitare debet non Episcopos solum, sed omnes omnino fideles, ut ne quid usquam committant, quod tofc et talium spectatorum oculos offendat. Caeterum electos Angelos Catharinus intelligi vult non omnes angelos beatos, sed septem primarios, quos putat significari per septem spiritusDei Apoc. 1., et per septem angelos Tob. 12. Atque horum primos esse dicit Michaelem, Gabrielem et Raphaelem in scripturis nominatos. Electos autem vocari hos septem angelos, quod caeteris sanctis angelis excellentiores sint: quomodo scriptura veteris instrumenti interdum electos vocat, qui suo in genere praecellunt, ut Psalm. 77. Et electos Israel impedivit, et Psalm. 140. Non communicabo cum electis eorum. Repetit eadem ad illud Heb. 1. Nonne omnes etc. Ita quidem Catharinus, congruenter cum illa suadoctrina, qua negat, omnes salvandos esse electos sou praedestinatos: sed eos solum, qui prao aliis salvandis efficaciter a Deo vocantur ad salutem. Quam opinionem erroneam esse, et Catholicae fidei contrariam docuimus in 1. sent. dist. 40. Quamvis autem scriptura alicubi electos vocet eos, qui prae aliis eminent: ubi tamen de salvandis agitur, electi non alii vocantur, quam salvandi in universum. Opponuntur enim electi reprobis, non sanctis minoribus. Id quod patet ex innumeris locis scripturae novi Testamenti; licet Catharinus frustra conetur quaedam loca ad suum sensum detorquere. Quos autem scriptura vocet septem spiritusDei, et septem angelcs; ex propriis locis et eorum commentariis petendum est. Igitur angelos electos vocat Apostolus angelos sanctos, ad distinctionem angelorum reproborum, id est daemonum. Elegit autem angelos Deus ab aeterno, non ex praevisis eorum meritis, sed ex solo beneplacito suae voluntatis; quemadmodum et homines; uti certis rationibus, et tam Scripturae quam sanctorum Patrum testiiaoniis oste^.dimus ad dist. 41. lib. 1. Sent.
Vt haec custodias. Nonaulli pronomen referunt ad omnia, quae hactenus Timotheo praecepH de ordinatione ecclesiae, episcoporum, diaconorum, de cura viduarum, deque presbyteris honorandis aut judicandis; sed Graeci tantum ad ea, quae proxime dicta sunt de judicio, idque rectius; ut satis colligitur ex verbis adjuncris, quae ad officium judicandi pertinent.
Sine praejudicio. Hanc partem Ambrosianus annectit sequentibas, ut praeceptum Apostoli sit: Sine praejudicio nihil facere, id est, ut ille exponit, ecclesiasticam dignitatem nemini conferre, nisi praejudicatum sit, id est, prius de vita et moribus examen et judicium factum. Eodem tendit expositio Cajetani. Alii vero, tam Graeci quam Latini, convenientius Apostolico textui jungunt parti praecedenti; nomine praejudicii non intelligentes id, quod Jurecoasulti rem prius judicatara: sed judicium praecipitatum, dum quis ex opinione temere concepta et re non satis expensa judicium profert. Unde Erasmus et Hentenius verterunt, sine praecipitatione judicii. Nam duo vitia praecipue cavenda sunt judicibus, tam ecclesiasticis, quam politicis: judicandi praecipitantia et affectus. De priore jam dixit, de posteriore sequitur:
Nihil faciens in alteram partem declinando. Pro eo quod noster interpres, nec non Arubrosianus vertunt, in aliam, seu alteram partem declinando, sive declinans: Graece tantum est xaxa rcpoaxXiaiv, id est juxta inclinationem seu propensionem. Tametsi nonnulli codices tam hodierni quam antiqui habent xaia TcpoaxATjatv, tertia vocali, pro quarta, id est juxta advocationem. Nam utriusque Jectionis post Theophylactum meminit Oecumenius, pro posteriori citans Clementem lib. 17. inform., pro priori verba quaedam Basilii, quae sumpta sunt ex hom. 12. in principium Proverbior. Atque haec lectio etiam apud Chrysostomum est, et hunc habet sensum: Nihil agens per inclinationem animi, qua in hanc aut illam partem propendeas affectu aliquo praeoccupatus, sed omnibus aequum te exhibens, ut sit allusio ad bilancem, quae ob inaequalitatem ponderis et rei ponderatae in alteram partem inclinat. Sic enim et judex, si quo affectu in alteram partem moveatur, iniquus erit. Hanc Graecam lectionem secuti sunt Latini interpretes, qui sensum ejus reddendo verterunt: In alteram partem declinando. Posterior autem lectio a Theophylacto 6ic exponitur: Si advocet atque invitet te altera pars, ut ei succurras: ne accesseris, neque ejus invitationi accommodes aurem. Verum longius petitus est hic sensus: quocirca prior lectio, quae sensum facit praesenti loco convenientissimum, omnino probanda est.
5:22
22. Manus cito nemini imposueris. Maturum judicium adhiberi vult in ordinandis ecclesiae ministris, scilicet episcopis, presbyteris, diaconis. De quibus omnibus actum est supra. Nam impositio manuum ordinationem hoc loco significat, sicut et cap. superiori et 2. epist. cap. 1., non quod caeremonia manuum impositionis vel sola vel praecipua esset in ordinatione sacra; sed quod maxime usitata et conspicua, et proinde idonea, quae nomen daret sacramento: quemadmodum et supra a nobis ostensum est. Sub hoc igitur nomine caeteras quoque caeremonias ordinationis comprehendere oportet, ac nominalim verba precatoria, quae super ordinandis proferebantur; uti testatur Hieronymus hunc Apostoli locum citans in comment. super Jes. 58. Cito manus imponit, qui ordinat aliquem, vita, doctrina, meritis haud satis exacte ac diligenter exploratis. Unde Leo Papa Epist. 87. ad Episcop. African. cap. 1. Quid est, inquit, cito manus imponere, nisi ante aetatem maturitatis, ante tempus examinis, ante meritum laboris, ante experientiam disciplinae, sacerdotalem honorem tribuere non probatis? Nonnulli contendunt, hunc locum pertinere ad absolutionem poenitentium, moti ratiunculis quibusdam: ut Galenus catech. 155., sed quae mihi non persuadent; nec puto poenitentium absolutionem in scripturis usquam vocari manus impositionem. Confer infra 2. ad Tim. c. 1. v. 5.
Neque communicaveris peccatis alienis. Ambrosianns interpres ita vertit: Neque te commaculaveris peccatis alienis. Qua in re videtur attendisse ad phrasim Hebraicam, qua communicare sumitur interdum pro eo, quod est coinquinare, seu commaculare, ut Marc. 7. Quae de homine procedunt, illa sunt, quae communicant hominem. Et Act. 10. Quae Deus purificavit, tu commune ne dixeris. Graece: Tu ne communices. Sed ea significatio minus apte quadrat huic loco, propterea quod in Graeco non dicatur: neque te communicaveris, sed absolute: Neque communicaveris. Adde quod Graecum verbum hic positum non prorsus idem est cum eo, quo Marcus in Evangelio et Lucas in Actis usi sunt; neque reperitur, ubi significet coinquinare. Quare retinenda est consueta significatio. Communicat autem quis peccatis alienis, dum in poena seu reatu fit eorum particeps, vel similia faciendo, vel jubendo, consulendo, laudando seu qualitercunque cooperando, vel consentiendo; vel denique non impediendo, aut corrigendo, dum [quis impedire aut corrigere potest et tenetur. Igitur nonnulli sic Apostolum exponunt: Etiamsi sint aliqui tam officii sui negligentes, ut manus cito ac temere imponant, tu noli eos imitari, ne simul cum illis reus fias. Alii sic: Noli acquiescere importunis eorum studiis ct precibus, qui indignos commendant ad gradus ecclesiasticos. Hoc enim esset alienae stultitiae consentire. Hi commentarii peccata aliena interpretantur eorum, qui vel ordinant indignos, vel commendant. Sed verisimilius est Apostolum respicere ad peccata eorum, qui temere ordinantur. Nam de ordinandis praecipiebat. Atque de his Apostolicam sententiam exponit Leo Pontifex in epist. supra citata. Possunt autem horum peccata intelligi, vel quae ante ordinationem fecerint, vel quae postea facturi sint; ac de utrisque veteres tam Graeci quam Latini exponunt, hoc sensu: Si quibus cito manus imposueris, quicquid illi in sua administratione delinquent, tibi merito imputabitur: imo et peccatorum antea ab eis admissorum reus eris, quod ad ea dissimulaveris, quae corrigere debebas et imposita poenitentia punire. Plena quidem videtur ista expositio; sed tamen magis apparet, Apostolum respicere dumtaxat ad peccata, secutura ex inconsulta et temeraria ordinatione. Adjungit Hesselius et hunc sensum, non improbabilem: Ne quempiam ordines, antequam de ejus probitate tibi constiterit: at postquam ordiuaveris, si praeter exspectationem male fungatur officio, aut improbe vivat, tu eum convictum amove, et coram omnibus argue, ne peccata ejus per conniventiam facias tua. Loquitur autem Apostolus non de quibuscunque peccatis, sed gravioribus, atque iis maxime, quae publicum offendiculum pariunt, uti supra dictum est ad illud: Peccantes coram omnibus argue.
Teipsum castum custodi. Partem hanc cum ea, quae proxime praecessit, connectunt quidam, hoc modo: Ne communices peccatis alienis; sed ab illis purum serva temetipsum, non facile quenquam ordinando, neque dissimulando, si jam ordinati peccaverint. Ita locum hunc intellexit Augustinus lib. 2. contra epist. Parm. cap. 21. Docuit Apostolus, inquit, ex sequenti, quemadmodum quod prius dixit, intelligendum sit. Qui enim seipsum castum custodit, non communicat peccatis alienis. Si enim communicat, consentit; si consentit, corrumpitur: si corrumpitur, castum se non servat; et quae sequuntur. Similiter exponit lib. 2. contra literas Petil. cap. 106. Igitur Augustino sensus est: Serva temetipsum castum a peccatis alienis, id est purum ab eorum consensu. Porro Graeci interpretes castum, quod Graeco est drvov, intelligunt temperantem ac pudicum. De pudicitia, ait Chrysostomus, illi sermo est. Ac deinde subjungit: Quod si haec scribit viro adeo sese jejuniis et aquae polu extenuanti, ut inde etiam aegrotaret; quid nos facere oportet, aut quonam modo nos observare? Sensum hunc plane confirmant ea, quae de significatione et usu Graeci vocabuli dudum diximus, ad illud capitis superioris: In castitate. Qui sensus et apud Aug. alibi est. Nam Tom. 10. fragmento 1. hunc locum ita citat: Contine teipsum, et de continentia carnis exponit. Admonet igitur Apostolus Timotheum castitatis, id est pudicitiae diligenter et omni studio conservandae: tum quia Episcopus erat, quam dignitatem impudicitiae crimen vehementer infamat; tum quiajuvenis, in qua aetate facile periclitari castitas solet. Ubi contra sectarios observa, Paulum non remittere Timotheum, tametsi juvenem, ad nuptias et amplexus conjugales; sicut superius remisit viduas juniores: sed simpliciter admonere, ut casturo seipsum servet. Unde et hic locus satis significat, Episcoporum coelibatum instituti esse Apostolici. Quaeres, quomodo sensus iste cohaereat cum praecedentibus. Cajetanus ita connectit, quasi Timotheo dicatur: Sic curam gere aliorum, ut non recedas a custodia tui ipsius. Alii propius intentionem Aposfoli considerantes, dicunt, eum hoc de castitate praeceptum studiose Timotheo insinuare; ut cum auctoritate et fructu posset arguere peccantes et adversus eosexercere judicia. Videturenim Apostolus in superioribus, ubi de peccatis presbyterorum arguendis et judicandis agebat, respexisse potissimum ad peccata carnis et intemperantiae; ut quae maxime soleant infamiam et scandala concitare, quibusque Asiani, quibus praesidebat Timotheus, admodum dediti erant.
5:23
23. Noliadhucaquambibere. Graece duo tantum sunt verba, jitjxsti bdpoizOTci, id est, ut alii clarius vertunt: Ne posthac aquam bibas; aut more nostri interpretis: Noli amplius aquam bibere; quomodo quod in Graeco est Joan. 5. et 8. jiyjxeti &jj,apTav£ transtulit: Noli amplius peccare. Sensum eundem expre3sit Syriacus interpres. Nostra versio sonat, quasi Timotheus vinum biberit propter iniirmitatem et Apostolus hortetur, ne statim redeat ad primam consuetudinem bibendi aquam. At Timotheus aquam, non vinum bibebat; quem ex stomacho laborantem et frequentes patientem infirmitates monet Apostolus, ut consuetudinem mutet, quo sanitati consulat: monet, inquam, ne deinceps solam aquam in potum sumat. Id enim significat Graecum verbum 65potcotsIv. Unde quidam vertit: Ne amplius sis abstemius, id est omnino vini abstinens. Liquet autem, quem ordinem habeat pars ista cum praecedenti: nam Timotheus ut castum semelipsum servaret, carnis lasciviam aquae potu reprimebat et ita quidem, ut a vino prorsus abstineret, non sine dispendio sanitatis sui corporis. Dicit ergo ei Apostolus: Quamvis castitatis te admoneam; nolo tamen, ut in alteram partem pecces et aquae potu valetudinem laedas. Porro Calvinus, cui superioris praecepti de castitate explicatio, quam dedimus, non arridet, negat Apostolum adeo fuisse curiosum in texenda orationis serie; nec infrequens ei esse, ut diversas sententias absque ordine permisceat. Quin etiam suspicatur, hanc partem, scripta jam epistola, appositam fuisse extra ordinem versuum; ac deinde librariorum errore in hunc locum irrepsisse. Hoc quid aliud est, quam futiliter nugari in re sacra?
Sed modico vino utere propter stomachum tuum. Sensus est: Sed propter stomachi debilitatem admitte etiam aliquem usum vini; ne si sola aqua utaris, ut hactenus, stomachum gravius offendas. Nam quod potum aquae non prorsus ei adimat, inde patet, quia modicum vini concedit, id est non quantum sitis postulat, sed quantum satis sit aquae temperandae, ne valetudinem laedat. Sicut enim aquae potus stomachum debilitat; ita vinum temperate sumptum corroborat. Quaeres, cur Apostolus addiderit, modico, et non absolute dixerit: Utere vino? Neque enim periculum erat, ne Timotheus, homo supra modum abstinens, immodice vinum biberet. Resp. unam causam esse, ut Timotheo usum vini persuaderet; ac si diceret: Abstinentiam tuam scio et laudo, sed istum rigorem propter infirmitatem corpusculi volo ut nonnihil relaxes, indulgendo tibi posthac paululum vini; aliam vero causam, eamque praecipuam, ut in Timotheo omnes episcopos ac presbyteros temperantiam doceret. Videbat enim Apostolus futurum, ut presbyteri duplici honore dignati facile ad intemperantiam et luxum declinarent.
Et frequentes tuas infirmitates. Non morbos vult intelligi, sed in genere malas affectiones sive corporis, sive aliquorum membrorum, ut capitis, hepatis, pectoris. Nam et his curandis usus vini moderatus conducit. Recte Ambrosianus in hunc locum: Prudenter, inquit, Deus sibi serviri vult: non ut nimietate sua debiles fiant, et poseta medicorum suffragia requirant. Ubi nimietatem vocat abstinentiam nimiam. Sed pauci sunt, ait Hesselius, quibus suadendus sit usus vini propter infirmitates, multi vero, quibus aquae potus indicendus piopter ebrietates et fornicationes. Hic quaeri potest, utrum haec, quae pro tuenda sanitate corporis Apostolus Timotheo praecipit, reputari debeant in partem Scripturae divinitus inspiratae. Nam ea medicinae praecepta potius videntur, quam pietatis aut religionis. Respondeo, procul dubio partem esse Scripturae sacrae. Nihil enim vetat, quo minus eadem praecipiat medicus et Theologus fine diverso. Ule quidem, solum spectans corporis sanitatem, hic vero eam ulterius referens ad virtutes animi et obsequium Dei. Id quod hic a Paulo factum est. Sed quaeres, quare Paulus, qui mortuos oratione suscitare poterat, non similiter Timotheum sanaverit infirmum. Movet hanc quaestionem Chrysostomus, eademque moveri solet de Epaphrodito, ob cujus iniirmitatem et periculum se contristatum fuisse scribit Apostolus Phil. 2. Atqui in ejus loci comment. nos eam quaestionem dissolvimus. Responsionis summa est, Apostolum id non fecisse, quia videbat non expedire. Sciebant enim Apostoli, erga quos homines, et quando, et quomodo uti deberent dono curandarum infirmitatum sibi concesso; nec, si secus uti vellent, Deum invocantibus adfuturum. Expediebat autem Timotheo pati hanc infirmitatem, sicut Paulo sentire stimulum carnis: quia virtus in infirmitate perficitur. Et haec ipsius Chrysostomi responsio est in commentario. Vide ejusdem serm. 1. ad popul. Ant. etiam a Theophylacto et Oecumenio citatum atque laudatum, in quo praesentem Scripturae locum late et pulchre explicat. Adde, quod Timotheus usu vini poterat curari, quare non erat recurrendum ad miraculum, veluti Deum tentando.
5:24
24. Quorumdam hominum peccata manifesta sunt, praecedentia ad judicium. Manifesta, Graece %Godr}\oi, praemanifesta; quod Erasmus vertit: ante manifesta. Quanquam Graecum compositum ab auctoribus usurpatur pro simplici, ut non aliud quam manifestum ac notorium significet, cum intensione quadam, sicut adverbium Latinum propalam idem, quod palam. Nam ordo temporis satis significatur per sequentem particulam praecedentia ad judicium.
Quosdam autem subsequuntur. Graece: Quosdam autem et subsequuntur. Conscnant Ambrosianus textus et vulgatae versionis exemplaria quaedam nrianuscripta atque etiam Clementina editio, tametsi ea res sensum non mutat. Redundat enim conjunctio, quod et in aliis locis annotavimus. Hic Scripturae locus varie exponitur, prout varie potest intelligi judicium. de quo loquitur Apostolus. Nam alii judicium Dei intelligunt, quod in futuro saeculo exercebit. Alii vero judicium humanum, quale est illud, quo Episcopus subditos suos judicat. De judicio Dei duplex est sensus. Unus iste: Quorundam peccata manifesta sunt hominibus, quae proinde cognosci et judicari possunt in hac vita, priusquam veniatur ad judicium; quorundam autem occulta sunt hominibus, ideoque in hac vita judicari non possunt, sed reservanda sunt futuro atque extremo Dei judicio. Sic fere exponunt Basilius lib. de vera Virg. et August. lib. 2. de serm. Domini in monte. Alter sensus est: Hominum malorum multa peccata mortem eorum et judicium seu condemnationem, quae fit in morte, praecedunt; quorumdam autem multa etiam peccata mortem eorum subsequuntur, videlicet ea, quae per malam eorum doctrinam et malae vitae exempla ab aliis postea committuntur. Et similiter in bonis res sese habet. Hunc sensum tradit ibidem Basilius secundo loco, atque ex eo referunt Theophylactus et Oecumenius. Hae duae expositiones id habent incommodi, quod non satis appareat, quomodo verba Apostoli sic intellecta cum superioribus cohaereant. Deinde, si prius membrum accipitur de peccatis praecedentibus judiciumDei, ergo posterius accipiendum erit de peccatis idem judicium subsequentibus. Quod in priori sensu absurde dici videtur, cum illud Dei judicium sit extremum. Restat igitur eft expositio, quae Pauli sententiam de judicio humano, quale est Episcopi, interpretatur. De hoc enim judicio actum fuit in praecedentibus; unde et de eodem nunc, post brevem super ipsius Timothei persona digressionem, plenius eum instruit. Non tamen est necesse, sententiam Apostolicam restringiad judicium episcopale, cum possit generaliter accipi de judicio humano, sub quo episcopale continetur. Ita Hieronymus intellexit in Epist. 10., quae est ad Furiam, de viduit. servanda cap. 3. Quod dicit Apostolus, inquit, istiusmodi est: Quidam tam libere et palam peccant, ut postquam eos videris, statim intelligas peccatores: alios autem, qui callide occultant vitia sua, ex sequenti conversatione cognoscimus. Sed hic Hieronymi commentarius patet adhuc ad duplicem sensum, quemadmodum et ipsa Apostoli verba de humano judicio intellecta. Nam hoc judicium aut est examinis seu discussionis; aut est definitionis, velut cum quis eligitur aut rejicitur. Priori modo sensus et connexio hoc est: Cum dixi, ne cui manus cito imponas, non sum locutus de hominibus aperte malis, sed occulte. Nam eos, qui aperte mali sunt, jam constat esse rejiciendos, etiam antequam de iis judicium examinis habeatur, quia peccata eorum ita manifesta sunt, ut judicium hoc praecurrant. Unde in talibus non requiricur ordo judicialis. At vero occulte mali non prius rejiciendi sunt aut condemnandi, quam discussa fuerit eorum vita 5 quia nimirum peccata eorum, quoad manifestationem, sequuntur hoc discussionis judicium. Propter hos igitur moneo, ne cito cuiquam manus imponas. Hunc sensum perspicue tradit Cajetanus, et approbat Hesselius. Posteriori modo sensus est: Si ordinaveris manifestos peccatores, communicabis peccatis alienis. Si quos autem ordinaveris, qui post ordinationem detegantur aut deprehendantur mali: ea res tuam conscientiam non gravabit, modo diligens examen antea adhibueris, quia occulta et futura nosse non potuisti. Quorundam enim hominum peccata palam nota sunt ante electionem eorum aut reprobationem; quorundam vero latent, nec prius sese produnt, quam ordinati fuerint, aut evecti ad honores. Hoc enim est, quod ait: Quosdam autem subsequuntur, scilicet jam ordinatos, id est ordinationem eorum. Subsequuntur autem, vel in notitia hominum, vel etiamreipsa, dum qui prius boni erant, postea mali fiunt, vel in superbiam elati, vel in luxum resoluti. Istae duae expositiones valde consentaneae sunt apostolico textui; tametsi prior plus habeatprobabilitatis propter id, quod sequitur:
5:25
25. Similiter et facta bona manifesta sunt, Facta, Graece spya, opera; manifesta, rursum Graece Tzpodr}\a, de quo supra diximus. Supplendum autem ex parte superiore: praecedentia ad judicium.
Et quae aliter se habent, abscondi non possunt. Pronomen se, ab interprete additum est lucis causa. Sensus hujus partis a superiore dependet. Unde et quadruplex assignari potest: Primus quidem et secundus de judicio Dei, tertius autem et quartus de judicio humano. Primus sensus est: Similiter et quorundam hominum bona opera manifesta sunt hominibus, antequam ad illud extremum Dei judicium veniatur. Quae vero aliter se habent, id est non sunt hominibus manifesta; non manebunt abscondita, sed tandem in Dei judicio manifestabuntur. Secundus: Bona opera, quae boni faciunt in hac vita, mortem eorum et judicium, id est aeternam retributionem, quae in morte datur, antecedunt, etiam in hominum notitia.. Ea vero, quae mortem eorum sequuntur, id est quae ab eorum discipulis, aliisve exempla vitae corum imitantibus fiunt, licet nondum sint hominibus manifesta, tamen abscondi non poterunt, sed in die judicii omnibus patebunt. Tertius sensus: Quod te monui, ne quem cito ordines; sicut non dixi propter aperte malos, ita nec propter eos, quos manifeste et notorie constat bonos et idoneos esse, sed propter eos, quorum virtus latet. Nam et bonorum quorundam bona opera adeo manifesta sunt, ut judicium examinis praeveniant, de quibus proinde assumendis consultatione non sit opus: quorum vero opera bona non sunt ita manifesta, discutienda sunt. Quod si fiat, non facile poterunt abscondi, sed saltem post hujusmodi discussionis judicium manifesta erunt, et auctores suos dignos ostendent, quibus manus imponantur. Quaitnssensus: Sicut quidam antequam ordinentur, tam manifeste mali sunt, ut plane constet esse rejiciendos: ita nonnulli tam manifeste boni, ut constet esse assumendos; quos si assumseris, non communicabis peccatis alienis, etiamsi postea degenerent. Si quos autem rejeceris, quorum virtus tunc latebat, postea vero innotescat, neque enim facile diu abscondi potest: non est quod ea res animum tuum conturbet, quandoquidem occulta scire non potuisti. Quis horum sensuum maxime probabilis nobis videatur, ex iis, quae proxime diximus, intelligere facile est.
5:1
… Knopf, Gore-Turner), moved by the fact that all the functions proper to the bishop are attributed by St. Paul to his disciple: the duty to preach (II Tim. 1:8), to preserve the deposit of Revelation (1:14 and I Tim. 6:20), to rule and govern the Church (ibid., 5:1-23), the power to impose hands (ibid., 5:22).
5:4
… St. Paul forbade the admission for the ministry of public assistance to the poor of widows neglectful of their duties toward their household and of hospitality toward the poor and travelers (1 Tim. 5:4 ff.). …
5:8
… The individual is bound to succor the indigent members of his own family (1 Tim. 5:8), the indigent members of his own or of other communities, and finally non-Christians (Gal. 6:10). A moving picture of private beneficence in the primitive Christian community is …
Consanguinity (Lat. Consanguinitas; Greek Ὀμειμότης = Being of the Same Blood)
… Moreover, there is no lack in the divine law itself of norms that apply this deduction in all its vastness, both with regard to the mass of relatives (1 Tim. 5:8) and with regard to the sum of the rights and duties of consanguinity (Mt. 15:3-6). There are furthermore innumerable other statements and applications of particulars (cf., for example, …
5:9
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). …
… in good works." It is possible that she belonged to the group of "widows" (codex Sessorianus 82 calls her a "widow"), already organized from the time of the ordination of the seven Deacons (Acts 6:1), though perhaps not yet in the form that appears in 1 Tim. 5:9 ff. Having died while St. Peter was at Lydda, three hours from Joppa, she was raised by him under circumstances that in part recall the raising of Jairus's daughter (Mark 5:35-43), which …
5:10
… 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. …
In fact the ceremony, already recommended by St. Paul (I Tim. 5, 10) to widows, was later practiced for guests in monasteries, in commemoration of the humility of Jesus, at the end of the functions of Holy Thursday. …
5:11
… Those who condemned it relied instead on I Tim. 5:11-13: Adolescentiores viduas devita; cum enim luxuriatae fuerint in Christo, nubere volunt... otiosae... verbosae et curiosae loquentes quae non oportet. …
5:13
Epistles I-II to the Thessalonians
… Finally, it is an arbitrary assumption to connect the most natural recommendation against the idle (which returns, for example, in Eph. 4:28; 1 Tim. 5:13) "We beseech you, brethren, admonish the idle, encourage the fainthearted, etc." (1 Thess. 5:14; cf. 4:11 ff.) to the alleged expectation of the imminent end. St. Paul will repeat …
5:14
… The thought of the Fathers is summarized by St. Augustine: "That marriage is contracted for the sake of offspring, the Apostle thus bears witness: I will that the younger women marry (1 Tim. 5:14). And as if someone were to say to him: And why?, he immediately adds: To bear children and be mothers of families" (De bono coniug., ch. 24, n. 32; cf. encyclical Casti Connubii, …
5:15
… (Io. 8:44) and to seduce he "transfigures himself into an angel of light" (II Cor. 11:14). Against his seductions (II Cor. 2:11) and violence, against the "synagogues" of the followers of S. (Apoc. 2:9-13; 3:9), against the apostates who return to S. (I Tim. 5:15), the Christian must resist, fight with the weapons of the spirit (I Pt. 5:9; Iac. 4:7; Eph. 6:10-17). Christ has defeated him on the cross and he will be annihilated (Col. 2:15; II …
5:17
… society the stronger party, the husband, will be exhorted to honor the weaker party, the wife (1 Pt. 3:7); in society subjects will be invited to render honor to kings and to persons exercising authority (ibid. 2:17) and the young to honor the aged (1 Tim. 5:17). Whoever fails in this duty makes himself guilty of sin and, in a well-ordered society, also of a crime.
… 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 controversy over whether or not true bishops existed …
… Lord's brother (Acts 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18). In the Churches founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian community (Acts 14:22; 20:17; 1 Tim. 5:17; Tit. 1:5). Since St. Paul also gives them the name of ἐπίσκοποι (Acts 20:28; Tit. 1:7), from the earliest centuries there has been lively discussion about the distinction, in …
I Tim. 5, 17) and the "leaders" (ὄγουμενοι: Hebr. 13, 7.17.24).
5:18
St. John often declares that he must write the Apocalypse by order of God (Apoc. 1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 19:9) and calls his book a "prophecy," to which nothing must be added or taken away, by divine disposition (ibid. 22:9, 10, 18-19). In I Tim. 5:18 it seems that Paul cites Lk. 1:9, 7, equating it with Deut. 25:4. Peter places the letters of Paul and the "other Scriptures," that is, those of the Old Testament, on the same level …
5:19
St. Paul gives an example of the exercise of this power over the incestuous man of Corinth (1 Cor. 4:18) and when he instructs Timothy on how to behave with the accusers of priests (1 Tim. 5:19). The bishop is necessarily a legislator, a judge.
5:22
… imponitur"; St. Cyprian in his Epist., 74, 1: "Ut manus imponatur in poenitentiam"; whereas the use of the plural is more common both in the New Testament documents (cf. Mt. 19, 13, 15; Mk. 10, 16; Acts 8, 17; 19, 6; Hebr. 6, 2; I Tim. 4, 14; 5, 22; II Tim. 1, 6) and among the Greek writers. …
… all the functions proper to the bishop are attributed by St. Paul to his disciple: the duty to preach (II Tim. 1:8), to preserve the deposit of Revelation (1:14 and I Tim. 6:20), to rule and govern the Church (ibid., 5:1-23), the power to impose hands (ibid., 5:22).
same rite (I Tim. 4, 14; 5, 22; II Tim. 1, 6). But, until the
5:23
… received positions of trust from him: among other things he was sent to the Corinthians (v. vol. IV, col. 553 ff.) to calm the tumult of the factions there (I Cor. 4:17; 16:10 ff.), but his timid character and sickly appearance (ibid. 16:10; I Tim. 4:12; 5:23) could not have favored his success,
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.