Duties of servants. The danger of covetousness. Lessons for the rich.
Vvhat to teach seruants. 3 If any teach against the doctrine of the Church obstinately, he doth it of pride and for lucre. 11 But the Catholike Bishop must folovv vertue, hauing his eie alvvaies to life euerlasting and to the cōming of Christ. 17 Vvhat to commaund the riche. 20 Finally, to keepe most carefully the Catholike Churches doctrine, vvithout mutation.
1Whosoever are servants under the yoke, let them count their masters worthy of all honour; lest the name of the Lord and his doctrine be blasphemed.Tutti coloro, che sono sotto al giogo di servitù, stimino meritevoli di ogni onore i loro padroni, affinchè il nome, e la dottrina del Signore non sia bestemmiata.WHOSOEVER are seruantes vnder yoke, let them counte their maisters vvorthie of al honour: lest the name of our Lord and his doctrine be blasphemed.Quicumque sunt sub jugo servi, dominos suos omni honore dignos arbitrentur, ne nomen Domini et doctrina blasphemetur. 2But they that have believing masters, let them not despise them, because they are brethren; but serve them the rather, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort.Quelli poi, che hanno padroni fedeli non li disprezzino, perché sono fratelli: ma piuttosto servano loro, perché sono fedeli, e diletti, che hanno parte a tal benefizio. Così insegna, ed esorta.But they that haue faithful maisters, let them not contemne them because they are brethren, but serue the rather, because they be faithful and beloued, vvhich are partakers of the benefite. These things teache and exhort.Qui autem fideles habent dominos, non contemnant, quia fratres sunt: sed magis serviant, quia fideles sunt et dilecti, qui beneficii participes sunt. Hæc doce, et exhortare. 3If any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness,Se alcuno insegna diversamente, e non si acquieta alle sane parole del Signor nostro Gesù Cristo, e alla dottrina, che è conforme alla pietà:If any man teach othervvise, and consent not to the sound vvordes of our Lord IESVS Christ, and to that doctrine vvhich is according to pietie:Si quis aliter docet, et non acquiescit sanis sermonibus Domini nostri Jesu Christi, et ei, quæ secundum pietatem est, doctrinæ: 4He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions,Egli è un superbo, che non sa nulla, ma si ammala per dispute, e quistioni di parole: dalle quali nascono invidie, contese, maldicenze, cattivi sospetti,he is proude, knowing nothing, but languishing about questions and strife of vvordes: of vvhich rise enuies, contentions, blasphemies, euil suspicions,superbus est, nihil sciens, sed languens circa quæstiones, et pugnas verborum: ex quibus oriuntur invidiæ, contentiones, blasphemiæ, suspiciones malæ, 5Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness.Conflitti di uomini corrotti nell'animo, i quali sono stati privati della verità, i quali si pensano, che la pietà sia un'arte per guadagnare.conflictes of men corrupted in their minde, and that are depriued of the truth, that esteeme gaine to be pietie.conflictationes hominum mente corruptorum, et qui veritate privati sunt, existimantium quæstum esse pietatem.
6But godliness with contentment is great gain.Or ella è un gran capitale la pietà con il contentarsi di poco.But pietie vvith sufficiencie is great gaine.Est autem quæstus magnus pietas cum sufficentia. 7For we brought nothing into this world: and certainly we can carry nothing out.Imperocché nulla abbiam portato in questo mondo: e non vi ha dubbio, che nulla ne possiam portar via.For vve brought nothing into this vvorld: doubtlesse,Nihil enim intulimus in hunc mundum: haud dubium quod nec auferre quid possumus. 8But having food and wherewith to be covered, with these we are content.Ma avendo gli alimenti, e di che coprirci, contentiamoci di questo.neither can vve take avvay any thing. But hauing foode, and vvhervvith to be couered, vvith these vve are content.Habentes autem alimenta, et quibus tegamur, his contenti simus. 9For they that will become rich fall into temptation and into the snare of the devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition.Imperocché quelli, che vogliono arricchire, incappano nella tentazione, e nel laccio del diavolo, e in molti inutili, e nocivi desideri, i quali sommergono gli uomini nella morte, e nella perdizione.For they that vvil be made riche, fall into tentation & the snare of the deuil, & many desires vnprofitable and hurteful, vvhich drovvne men into destruction and perdition.Nam qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli, et desideria multa inutilia, et nociva, quæ mergunt homines in interitum et perditionem. 10For the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.Imperocché radice di tutti i mali è la cupidigia: per amor della quale alcuni hanno deviato dalla fede, e si sono trafitti con molti dolori.For the roote of al euils is couetousenes: vvhich certaine desiring haue erred from the faith, and haue intangled them selues in many sorovves.Radix enim omnium malorum est cupiditas: quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus malis. 11But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.Ma tu, uomo di Dio, fuggi di queste cose: ma udienti alla giustizia, alla pietà, alla fede, alla carità, alla pazienza, alla mansuetudine.But thou, ô man of God, flee these things: and pursue iustice, pietie, faith, charitie, patience, mildenes.Tu autem, o homo Dei, hæc fuge: sectare vero justitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem. 12Fight the good fight of faith. Lay hold on eternal life, whereunto thou art called and hast confessed a good confession before many witnesses.Combatti nel buon certame della fede, rapisci la vita eterna, per la quale sei stato chiamato, ed hai professata una buona professione dinanzi a molti testimoni.Fight the good fight of faith: apprehend eternal life, vvherein thou art called and hast confessed a good confession before many vvitnesses.Certa bonum certamen fidei, apprehende vitam æternam, in qua vocatus es, et confessus bonam confessionem coram multis testibus.
13I charge thee before God who quickeneth all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession:Ti ordino dinanzi a Dio, che di vita a tutte le cose, e a Gesù Cristo, il quale sotto Ponzio Pilato rendette testimonianza alla buona professione:I commaund thee before God vvho quickeneth al things, and Christ IESVS vvho gaue testimonie vnder Pontius Pilate a good confession:Præcipio tibi coram Deo, qui vivificat omnia, et Christo Jesu, qui testimonium reddidit sub Pontio Pilato, bonam confessionem, 14That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,Che tu osservi questo comando immacolato, irreprensibile sino alla venuta del Signor nostro Gesù Cristo:that thou keepe the commaundement vvithout spotte, blamelesse vnto the comming of our Lord IESVS Christ.ut serves mandatum sine macula, irreprehensibile usque in adventum Domini nostri Jesu Christi, 15Which in his times he shall shew, who is the Blessed and only Mighty, the King of kings and Lord of lords:La quale farà apparire a suo tempo il beato, e il solo potente, il re de' regi, e Signore de' dominanti:vvhich in due times the Blessed & onely Mightie vvil shevv, the King of kings and Lord of lordes,quem suis temporibus ostendet beatus et solus potens, Rex regum, et Dominus dominantium: 16Who only hath immortality and inhabiteth light inaccessible: whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.Il quale solo ha l'immortalità, ed abita in una luce inaccessibile: il quale ne è stato, né può esser veduto da alcun uomo: a cui onore, ed impero sempiterno. Così sia.vvho only hath immortalitie, and inhabiteth light not accessible, vvhom no man hath seen, yea neither can see, to vvhom be honour and empire euerlasting. Amen.qui solus habet immortalitatem, et lucem inhabitat inaccessibilem: quem nullus hominum vidit, sed nec videre potest: cui honor, et imperium sempiternum. Amen. 17Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who giveth us abundantly all things to enjoy)I ricchi di questo secolo ammoniscili, che non abbiano spiriti altieri, nè confidino nella incertezza delle ricchezze, ma in Dio vivo (il quale ci da copiosamente ogni cosa, perché ne godiamo)Commaund the riche of this vvorld not to be high minded, nor to trust in the vncertaintie of riches, but in the liuing God (vvho giueth vs al things aboundantly to enioy)Divitibus hujus sæculi præcipe non sublime sapere, neque sperare in incerto divitiarum, sed in Deo vivo (qui præstat nobis omnia abunde ad fruendum) 18To do good, to be rich in good works, to give easily, to communicate to others,Che facciano del bene, diventino ricchi di buone opere, correnti nel dare, umani nel convivere,to doe wel, to become riche in good workes, to giue easily, to communicate,bene agere, divites fieri in bonis operibus, facile tribuere, communicare, 19To lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life.Mettendo da parte per se stessi un buon fondamento per l'avvenire, per fare acquisto della vera vita.to heape vnto them selues a good foū dation for the time to come, that they may apprehend the true life.thesaurizare sibi fundamentum bonum in futurum, ut apprehendant veram vitam.
20O Timothy, keep that which is committed to thy trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called.O Timoteo, custodisci il deposito, avendo in avversione le profane novità delle parole, e le contraddizioni di quella scienza di falso nome,O Timothee, keepe the depositum, auoiding the profane nouelties of voices, & oppositions of falsely called knovvledge.O Timothee, depositum custodi, devitans profanas vocum novitates, et oppositiones falsi nominis scientiæ, 21Which some promising, have erred concerning the faith. Grace be with thee. Amen.Della quale alcuni facendo pompa, hanno deviato dalla fede. La grazia con teco. Così sia.Vvhich certaine promising, haue erred about the faith. Grace be vvith thee: Amen.quam quidam promittentes, circa fidem exciderunt. Gratia tecum. Amen.
6:1
Lest the name and doctrine of the Lord be blasphemed, or ill spoken of by infidels, when such as were converted refused to be servants.
Witham
Let them not despise them, etc. That is, they who were servants under Christian masters, ought to think themselves more happy on that account, being brethren, and partakers of the same benefit of faith and grace. (Witham)
Calmet
If servants be insolent and disobedient, their infidel masters will blaspheme the Christian religion, as if that were the cause of their disrespectful behaviour. And let them not be arrogant, or aspire to an equality with their Christian masters, under pretence that the profession of the same religion makes them brothers; but rather serve them with greater submission and affection, as partakers of the benefit of the same faith, the same baptism, the same hope, etc. (Calmet)
6:4
Witham
But sick about questions,[Ver. 4. Languens, noson. Aegrotans; Erasmus, insaniens.] unprofitable disputes, blasphemies, which may either signify against God, or railing one against another, conflicts, etc.[Ver. 4. Conflictationes, paradiatribai, exercitationes.] and dissensions of men corrupted in their minds: such is the character and description he gives of those ancient heretics, which applies to heretics in general. (Witham)
6:5
Witham
Supposing gain to be piety.[Ver. 5. Existimantes quaestum esse pietatem, porismon einai ten eusebeian. In the ordinary Greek copies follows, aphistato apo ton toiouton, and so the Protestant translation, from which withdraw thyself. But Grotius and Dr. Wells leave them out, preferring those manuscripts that agree with the Latin Vulgate and with the Syriac.] The sense is the same, that they make a shew of piety only for gain-sake. (Witham)
6:6
Witham
But piety with sufficiency, or when a man hath what is sufficient to support his necessities, is certainly great gain, is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham)
That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die.
6:9
Witham
For they who wish to become rich.[Ver. 9. Qui volunt divites fieri, oi boulomenoi. St. Chrysostom, (log. iz. p. 321.) ouk aplos eipen, oi ploutountes, all oi boulomenoi.] He does not say, as St. Chrysostom observes, they who are rich; as persons may be rich, and make good use of their riches to God's honour, and the good of others. But such as would be rich, who seek riches, and have their heart and affections upon riches, fall into various temptations of injustice, of pride, and vanity, into hurtful lusts, which drown and plunge[Ver. 9. Mergunt, buthizousi.] men into perdition, etc. (Witham)
6:10
Witham
The root of all evils is covetousness,[Ver. 10. Cupiditas, philarguria, amor pecuniae.] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (Witham)
This truth is verified and illustrated by the example of Judas, in the gospel; of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his second epistle to Timothy; and many others, who have made shipwreck of their faith through eagerness to gain riches. Whoever seeks visible and terrestrial goods with great avidity, cannot be supposed to retain much faith in things that are celestial and invisible. He quits a future real and substantial good to seek for a delusive happiness that presents itself, but which will prove a source of present and future evils.
6:11
Witham
But thou, O man of God.[Ver. 11. O homo Dei. See St. Chrysostom, (log. iz. p. 321.) mega axioma, etc. magna dignitas, etc.] This, says St. Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)
6:12
Fight the good fight. Literally, strive[Ver. 12. Certa bonum certamen, agonizou ton kalon agona, which may be by running as well as by fighting.] a good strife. St. Paul oftentimes brings this comparison of men striving for a prize.
Witham
And hast confessed a good confession before many witnesses, not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings and persecutions, says St. Chrysostom, though we know not the particulars. (Witham)
St. Thomas Aquinas
Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. (St. Thomas Aquinas)
Like him let us also combat, if we aspire after the same triumph and prize.
6:13
Witham
Under Pontius Pilate, etc. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who came to teach the truth. We may rather understand it with others, of all Christ taught and suffered under Pilate, or whilst he was governor of Judea. (Witham)
6:14
That thou keep the commandment. Some understand that of fighting manfully; others of loving God; others rather comprehend all that St. Paul had commanded him, and all the instructions given.
Witham
Unto the coming of our Lord;[Ver. 14. Usque ad Adventum Domini, quem, etc. mechri tes epiphaneias...en, not on, and so must agree with adventum.] which coming, he in due time will shew. This is the construction by the Greek. (Witham)
This coming will be desirable for Christians who have preserved or recovered their baptismal innocence, and for pastors who have faithfully fulfilled their ministry; but terrible, in the extreme, for all who have lived in the constant neglect and omission of their duties.
6:16
Who only hath immortality; that is is immortal of himself, and by his own nature.
Witham
Light inaccessible; to human eyes or understandings. (Witham)
6:17
Witham
Charge the rich of this world not to confide in such uncertain goods; to strive to be rich in good works; to communicate[Ver. 17. Communicare, koinonikous. See koinonein, Romans xii. etc.] in lending, assisting, giving to others, by which they will lay up an everlasting treasure. (Witham)
6:20
O Timothy, keep that which is committed[Ver. 20. Depositum custodi, ten parakatatheken phulaxon. See St. Chrysostom on these words.] to thy trust. He does not mean his charge of bishop, nor the graces of God, but the true and sound doctrine delivered to him either by writing or word of mouth, according to the common interpretation. See St. Chrysostom, Vincentius Lirinensis, Commonitorii, ch. XVII. This is confirmed by the following words, avoiding the profane novelties[Ver. 20. Profanas vocum novitates; though all the Greek copies have now kenophonias, vocum inanitates: the Latin interpreter must have read, kainophonias.] of words: (in the Greek empty, vain, babbling). The apostle here condemns new words, which change the doctrine; but sometimes to express the ancient doctrine, new words may be found necessary, as those of trinity, incarnation, consubstantiality, transubstantiation, etc. as St. Athanasius, St. Augustine, and others observed. See 2 Timothy 1:14.
Witham
Oppositions of knowledge falsely so[Ver. 20. Falsi nominis scientiae, pseudonuma gnoseos. St. Chrysostom, (log. ie.) tines eautous ekaloun tote Gnostikous.] called. St. Chrysostom understands in particular the errors of the Gnostics, so called from the same Greek word, who were the successors of Simon Magus. But they perhaps not having the name when St. Paul wrote, we may rather understand heretics in general, who all pretend to an uncommon knowledge in Scriptures, when they follow their own private judgment, and so fall from the faith. (Witham)
Haydock
Keep the deposit, viz. of faith, which has been committed to thee. Throughout this whole epistle the apostle beseeches Timothy, in the most earnest manner, as a guardian of the faith, to preserve it without change. He every where condemns sects, heresies, and changes in faith. It would be well for the modern religionists, to inform us and themselves, why St. Paul is so particular in insisting upon union of faith, under pain of damnation, if it was the intention of Christ that men should differ on questions of religion. Let them tell us what St. Paul means, or else say plainly that they differ from the apostle's religion, and have formed theirs upon a more liberal scale. (Haydock)
6:21
In this Epistle, the Apostle again instructs and admonishes Timothy in what belonged to his office, as in the former; and also warns him to shun the conversation of those who had erred from the truth, describing at the same time their character, He tells him of his approaching death and desires him to come speedily to him. It appears from this circumstance that he wrote this second Epistle in the time of his last imprisonment at Rome and not long before his martyrdom.
6:3
See the an̄o•ation before cap. 1, 3. 4.
〈Greek〉
6:4
4. Languishing.] Euen these be the good disputes of our nevv Sect-maisters, and the vvorld hath to long proued these inconueniences here named, to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth.
6:6
The epistle for S. Alexius •ul. 17.
6:7
Concordance Iob 1, 21.
6:8
Concordance Mat. 6, 25.
6:10
; As in the 1. chap. lacke of faith and good conscience, so here couetousnes or desire of these temporal things, & in the end of this chap. presumption, and boasting of knowledge, are causes of falling from the faith: heresie often being the punishmēt of former sinner.
6:11
The epistle for S. Timothee, Ian. 24.
6:13
Concordance Io. 18, 37.
6:15
Concordance Apoc. 17, 14. 19, 16.
6:16
Concordance Io. 1, 18.
6:19
Almes deedes and good workes laide for a foūdatiō and ground to attaine euerlasting life. So say the doctors vpō this place.
6:20
20. Depositum.] The vvhole doctrine of our Christianitie being taught by the Apostles, and deliuered to their successors, and comming dovvne from one Bishop to an other, is called the Depositum, Depositum, is the Catholike truth descending from the Apostles by succession of Bishops, euen vnto the end. as it vvere a thing laid into their hands, and committed vnto them to keepe. Vvhich because it passeth from hand to hand, from age to age, from Bishop to Bishop vvithout corruption, change, or alteration, is al one vvith Tradition, and is the truth giuen vnto the holy Bishops to keepe, and not to lay men. See the notable discourse of Vincentius Lirinensis vpon this text. li. cont. profan. har. Nouationes. And it is for this great, old, and knovven treasure committed to the Bishops custodie, that S. Irenaeus calleth the Catholike Church Depositorium diues, the rich treasurie of truth. li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom, this place maketh so much against al Heretikes vvho do al change this Depositum, that 〈◊〉 onely, such men in his daies denied this Epistle. The Heretikes of our daies chalenge also the truth, and say it is the old truth. but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles. The Protestāts can shew no such depositum. But vve call for the Depositum, and aske them in vvhose hands that truth vvhich they pretend, vvas laid vp, and hovv it came dovvne to them. for it can not be Apostolical, vnles it vvere Depositum in some Timothees hand, so to continevv from one Bishop to an other vntil our time and to the end.
20. Profane nouelties.] Non dixit antiquitates (saith Vincentius Lirinensis) non dixit vetustates, sed prophanas nouitates. Nam si vitanda est nouitas, tenenda est antiquitas: si prophana est nouitas, sacratae est vetustas. that is, He said not, ANTIQVITIES: he said not, AVNCIENTNES: but PROFANE NOVELTIES. For if noueltie is to be auoided, antiquitie is to be kept: if noueltie be profane, auncientnes is holy and sacred. See his vvhole booke against the profane nouelties of heresies.
Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion, Prophane nouelties of vvordes how to be tried and examined. by holy Scriptures only: as though all those or only those were new and to be reiected, that are not expresly found in holy vvrite: but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures, to the forme of Catholike faith and doctrine, to the phrase of the old Christians, to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches, and to the prescription of holy Councels and Schooles of the Christian world: vvhich haue giuen out (according to the time and questions raised by heretikes and contentious persons) very fit, artificiall, and significant vvordes, to discerne and defend the truth by, against falshod.
These termes, Catholike termes not expresly in the Scriptures, but in sense, are no such nouelties of vvordes. Catholike, Trinitie, Person, Sacrament, Incarnation, Masse, and many moe, are not (in that sense vvherein the Church vseth them) in the Scriptures at all, and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten, some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors, and in the speach of all faithfull people, and therfore can not be counted Nouelties of vvordes. Others beside these, as, Consubstantial, Deipara, Transsubstantiation, and the like, vvhich are neither in expresse termes found in Scriptures, not yet in sense (if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented, the Arians crying out against Nicene Councel, for the first: the Nestorians against the Ephesiue Coūcel, for the second: the Lutherans & Caluinists against the Laterā and the later Councels, for the third) these vvordes also notwithstanding, by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord, and made authenticall among the faithfull, are sound and true vvordes, and not of those kinde vvhich the Apostle calleth Nouelties.
The vvordes then here forbidden, Heretical nouelties of vvordes. are the new prophane termes and speaches inuented or specially vsed by heretikes, such as S. Irenee recordeth the Valentinians had a number most monstruous: as the Manichees had also diuers, as may be seene in S. Augustine: The Arians had their 〈Greek〉. Similis substantia, and Christ to be ex non existentibus: the other heretikes after those daies had their 〈Greek〉. Christiparam, and such like, agreable to their sectes. But the Protestants passe in this kinde, The Protestāts prophane nouelties of vvordes. as they excede most heretikes in the number of new opinions: as their Seruum arbitrium', their sole faith, their fiduce, their apprehension of Christes iustice, their imputatiue righteousnes: their horrible termes of terrors, anguishes, distresses, distrust, feares and feeling of hell paines in the soule of our Sauiour, to expresse their blasphemous fiction of his temporall damnation, vvhich they call his descending to hell: Their markes, tokens, and badges Sacramentall, their Companation, Impanation, Circumpanation, to auoid the true conuersion in the Eucharist: their presence in figure, in faith, signe, spirit, pleadge, effect, to auoid the reall presence of Christes body. These and such like innumerable vvhich they occupie in euery part of their false doctrine, are in the sense that they vse them, all false, captious and deceitfull vvordes, and are nouitates vocum here forbidden.
And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose, yet now knovving thē to be the propre speaches of Heretikes, Christiāmen are boūd to auoid them. Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes, as her Aduersaries are busy to inuent them. for vvhich cause she vvil not haue vs cōmunicate vvith them, Catholikes must abhorre from heretical phrases and vvordes. nor folow their fashion and phrase nevvly inuented, though in the nature of the vvordes sometime there be no harme. In S. Augustines daies vvhen Christiā men had any good befallē them, or entered into any mans house, or met any frind by the vvay, they vsed alvvaies to say, Deo gratias. The Donatistes and Circumcellions of that time being nevvsangled, forsooke the old phrase and vvould alvvaies say, Laus Deo: from vvhich the Catholike men did so abhorre (as the said Doctor vvriteth) that they had as leefe mette a theefe as one that said to them, • Ps. 132. Laus Deo, in steede of Deo gratias. As novv vve Catholikes must not say, The Lord, but Our Lord: as vve say, Our Lady, for his mother, not, The Lady. Let vs keepe our forefathers vvordes, and vve shal easily keepe our old and true saith that vve had of the first Christians. Let them say, Amendement, abstinence, the Lordes Supper, the Communion table, Elders, Ministers, Superintendent, Congregation, so be it, praise ye the Lord, Morning-Praier, Euening-praier, and the rest, as they vvill: Let vs auoid those Nouelties of vvordes, according to the Apostles prescript, and keepe the old termes, Penance, Fasting, Priest, Church, Bishop, Masse, Mattins, Euensong, the B. Sacrament, Altar, Oblation, Host, Sacrifice, Alleluia, Amen, Lent, Palme-Sunday, Chrisimas, & the very vvordes vvil bring vs to the faith of our first Apostles, and condemne these nevv apostates nevv faith and phrases.
20. Falsely called knovvledge.] Heretikes arrogate knowledge falsely so called. It is the propertie of al Heretikes to arrogate to them selues great knovvledge, and to condemne the simplicitie of their fathers the holy Doctors and the Church. but the Apostle calleth their pretended skill, a knovvledge falsely so called, being in truth high and deepe blindnes. Such (saith S. Irenaeus li. 5 c. 17.) as forsake the preaching of the Church, argue the holy Priests of vnskilfulnes, not considering hovv far more vvorth a religious idiote is, them a blasphemous and impudent sophister, such as al Heretikes be. And againe Vincentius Lirinensis speaking in the person of Heretikes saith, Come ô ye folish and miserable men, that are commonly called Catholikes, and learne the true faith vvhich hath been hid many ages heretofore, but is reuealed and shevved of late, &c. See his vvhole booke concerning these matters.
〈Greek〉.
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S. Chrysostom.
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St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 8
… Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.” Give no occasion to the Gentiles, lest “by means of a few foolish men the word and doctrine [of Christ] be blasphemed.”
St John Chrysostom † AD 407 Homilies on First Corinthians 19
But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, “Let each one remain in the calling in which he is called?” And in another place, (
St John Chrysostom † AD 407 Homilies on 1 Timothy 16
Chap. vi. ver. 1 . “Let as many servants as are under the yoke count their masters worthy of all honor, that the Name of God and His doctrine be not blasphemed.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.5
… the latter are to be admonished to acknowledge themselves to be fellow-servants of servants. For to those it is said, Servants, obey your masters according to the flesh ( Coloss. iii. 22 ); and again, Let as many servants as are under the yoke count their masters worthy of all honour (
Ecumenical Councils The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice 3
This canon is framed in accordance with the doctrine of the Apostle, in
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St John Chrysostom † AD 407 Homilies on 1 Timothy 16
Ver. 2 . “And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit.”
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St Ignatius of Antioch † AD 108 Epistle to Polycarp: Shorter and Longer Versions 3
Let not those who seem worthy of credit, but teach strange doctrines,
Tertullian † AD 220 The Prescription Against Heretics 16
I might be thought to have laid down this position to remedy distrust in my case, or from a desire of entering on the contest in some other way, were there not reasons on my side, especially this, that our faith owes deference to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 39.6
… let no one extinguish every light of the way of salvation to those that are wavering in the darkness of their lapse. The apostle instructs us, saying, “If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is lifted up with foolishness: from such withdraw thyself.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.3
… utters and says, “Ye reject the commandment of God, that ye may keep your own tradition.” Mindful of which precept, the blessed Apostle Paul himself also warns and instructs, saying, “If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to His doctrine, he is proud, knowing nothing: from such withdraw thyself.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.13
… even though he feign himself an angel from heaven.” And also, “If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing,”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… said, ‘If any of you preach any other gospel than that which you have received, let him be accursed, even though he should pretend to be an angel from heaven , and ‘ But if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.11
… For by deeds the better man appears, as I have already remarked; and, inasmuch as these men have no works of their father to adduce, the latter is shown to be God alone. But if any one, “doting about questions,”
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVI 1
True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receiveth not,” the doctrine of the cross; of which if any man “taste,” he will not accede to the disputations and quibbles of proud and puffed-up men,
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
… It is nothing therefore but prejudice. And to show, that this destructive passion is but a prejudice; tell me, if the Emperor were pleased to ordain that silver should be of more value than gold, would you not transfer your love and admiration to the former? Thus we are everywhere under the influence of covetousness and opinion.
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
… never able to come to the knowledge of the truth;” “vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre’s 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,”
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Origen † AD 254 Origen's Commentary on Matthew 11.9
… And as a very powerful deterrent to any one from being anxious to take from the account of the poor, and from thinking that “the piety of others is a way of gain,”
Malchion † fl. AD 270 Malchion 1.2
… those means by which he despoils and concusses the brethren, casting the injured unfairly in their suit, and promising to help them for a price, yet deceiving them all the while and to their loss, taking advantage of the readiness of those in difficulties to give in order to get deliverance from what troubled them, and thus supposing that gain is godliness.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.30.7
… his iniquities and sacrilegious acts, and through those things which he extorts from the brethren, depriving the injured of their rights and promising to assist them for reward, yet deceiving them, and plundering those who in their trouble are ready to give that they may obtain reconciliation with their oppressors, ‘supposing that gain is godliness’;
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.6
… he lost his love for the first in his lust for another, without even keeping to that which he obtained at the prompting of his lust. For, behold, withdrawing himself from the second, again he takes possession of another’s , casting an evil eye all around him upon the cities of other men, and thinking that godliness
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… There is no question, for instance, about George of Cappadocia , who was expelled from Alexandria; a man, without character in years past, nor a Christian in any respect; but only pretending to the name to suit the times, and thinking ‘religion to be a’ means of ‘gain’ (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 26.10
10. “In whose hands is wickedness.” Destroy me not then with the ungodly and the men of blood, whose works are wicked. “Their right hand is full of gifts” ( ver. 10 ). And that which was given them to obtain eternal salvation, they have converted into the receiving this world’s gifts, “supposing that godliness is a trade.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring,
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St Cyprian of Carthage † AD 258 On the Mortality 8
… It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.6
… For as a rule most people call that only useful which is profitable, but we are speaking of that kind of usefulness which is sought in earthly loss “that we may gain Christ,” whose gain is “godliness with contentment.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
That this therefore may not be, let us cut out the evil womb of usurious gains, let us deaden these lawless travailings, let us dry up this place of pernicious teeming, and let us pursue the true and great gains only. “But what are these?” Hear Paul saying “Godliness with contentment is great gain.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… so also, in truth, these things come of the passions which grow upon the soul. For if thou wilt hear a voice from a living soul, hear Paul saying, “Having food and covering, we shall be therewith content:” ( 1 Tim. vi. 8 .) and “Godliness is great gain:” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… The answer is, Because the command is laid only on our Teachers. When then Paul says, “having food and covering we shall be therewith content” ( 1 Tim. vi. 8 .), says he this only to Teachers? By no means, but to all men; and this is clear, if we will begin farther back. For what does he say? “Godliness with contentment is great gain (
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.12
… But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition; for the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”
St Augustine of Hippo † AD 430 City of God 1.10
… But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.6
6. I have admonished the rich; now hear, ye poor. Ye rich, lay out your money; ye poor, refrain from plundering. Ye rich, distribute your means; ye poor, bridle your desires. Hear, ye poor, this same Apostle; “Godliness with sufficiency is a great getting.”
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St Polycarp † AD 155 Epistle to the Philippians 4
“But the love of money is the root of all evils.” Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 19
… But they that will be rich fall into temptation and a snare, and into many and hurtful lusts, which drown men in perdition and destruction. For the love of money is the root of all evil; which while some coveted after, they have made shipwreck from the faith, and have pierced themselves through with many sorrows.”
St Cyprian of Carthage † AD 258 On Works and Alms 10
… For they who will be rich fall into temptation and a snare, and into many and hurtful desires, which drown a man in perdition and in destruction. For covetousness is a root of all evils, which some desiring, have made shipwreck from the faith, and pierced themselves through with many sorrows.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.62
… Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 2.5
… For there is no man free, save only he who lives for Christ. He stands superior to all troubles, and if he does not choose to injure himself no one else will be able to do this, but he is impregnable; he is not stung by the loss of wealth; for he has learned that we “brought nothing into this world, neither can we carry anything out;”
St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 4
… Hast thou been deprived of thy money? Read the word “Naked came I out of my mother’s womb, and naked shall I return thither.” And add to this the apostolic saying “for we brought nothing into this world; it is certain we can carry nothing out.”
St John Chrysostom † AD 407 Homilies on Philippians 9
… vi. 8 .), says he this only to Teachers? By no means, but to all men; and this is clear, if we will begin farther back. For what does he say? “Godliness with contentment is great gain ( 1 Tim. vi. 6 .); for we brought nothing into this world, it is certain that neither can we carry anything out” (
St Jerome † AD 420 The Letters of St. Jerome 22.31
… for does not the psalmist say: “The daughters of Judah rejoiced because of thy judgments, O Lord”? Let the words be ever on your lips: “Naked came I out of my mother’s womb, and naked shall I return thither;” and “We brought nothing into this world, and it is certain we can carry nothing out.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.5
… May He then give us daily bread. Why did He not say “covering” too, for the support of our life is in meat and drink, our covering in raiment and lodging. Man should desire nothing more than these. Forasmuch as the Apostle saith, “We brought nothing into this world, neither can we carry anything out: having food and covering, let us be therewith content.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.9
9. See then, recall, O rich man, to mind thy first beginnings; see whether thou broughtest anything into the world. Now thou hast come indeed, and hast found so great abundance. But tell me, I pray thee, what didst thou bring hither? Tell me, or if thou art ashamed to say, hear the Apostle. “We brought nothing into this world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.6
… Seek only for a sufficiency, seek for what is enough, and do not wish for more. All the rest is a weight, rather than a help; a burden, rather than an honour. “Godliness with sufficiency is great gain.” First is Godliness. Godliness is the worship of God. “Godliness with sufficiency. For we brought nothing into this world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.12
… and selling all his earthly goods, and spending them on the needy, would follow Christ, saying, “We brought nothing into this world, and truly we can carry nothing out; having food and raiment, let us be therewith content;”
John Cassian † AD 435 The Conferences of John Cassian 24.23
… Or what shall a man give in exchange for his soul?” For the loss of what will he be vexed, who recognizes that everything that can be taken away from others is not their own, and proclaims with unconquered valour: “We brought nothing into this world: it is certain that we cannot carry anything out”?
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Novatian † AD 258 On the Jewish Meats 6
… For, moreover, preferring Lazarus in his very hunger and in his sores themselves, and with the rich man’s dogs, He restrained the destroyers of salvation, the belly and the palate, by examples. The apostle also, when he said, “Having food and raiment, we are therewith content,”
St Basil the Great † AD 379 The Letters 22.3
… for many after many devices have not reached the morrow. He ought not to be beguiled by over eating, whence come dreams in the night. He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.2
… For they who in appearance are rich, and have many possessions, are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful man, most strange paradox, in poverty is rich: for knowing that we need only to have food and raiment , and being therewith content
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.4
… there are no ornaments of dress, nor colours, nor paints; but all such corruption of manners is discountenanced. Hence the population under their charge are the more readily trained to sobriety, and the law which Paul gave, when he directed that food and covering should be had, and nothing more be sought after, they most rigidly observe.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… Or do you not hear even what physicians tell you, that “want is the mother of health?” But what I say is, that want is mother, not of bodily health, but also of that of the soul. These things Paul also, that physician indeed, cries aloud; when he says, “Having food and raiment, let us therewith be content.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… For neither was he of whom we speak glorious by persecutions alone: for he said also, ( 1 Cor. ix. 27 . ὑποπιέζω rec. text, ὑπωπίαζω ) “I keep under my body;” now in this one may attain excellence without persecutions. And he exhorted not to ( Rom. iii. 14 .) “make provision for the flesh to fulfill the lusts thereof.” And again, (
St John Chrysostom † AD 407 Homilies on First Corinthians 17
“But God shall bring to nought both it and them:” speaking not of the stomach, but of immoderate desire: not of food but of high feeding. For with the former he is not angry, but even lays down rules about them, saying, (
St John Chrysostom † AD 407 Homilies on First Corinthians 35
[9.] And observe also their laws, how moderate and freed from all vain-glory. Thus: “Having” saith he,” food and covering, let us therewith be content.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… As then corruption cometh not simply of the body, but of the death and the passion which is thus in the body; so also, in truth, these things come of the passions which grow upon the soul. For if thou wilt hear a voice from a living soul, hear Paul saying, “Having food and covering, we shall be therewith content:” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… However, I do not compel you nor lay it down for law that ye should live thus; but as Jacob asked. And what did he ask? “If the Lord will give me bread to eat and raiment to put on.” ( Gen. xxviii. 20 .) So also Paul commanded, saying, “And having food and covering let us be therewith content.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… why not rather be defrauded?” ( 1 Cor. vi. 7 .) And when treating of virginity, he says, “I have no commandment,” ( ib. vii. 25 .) and “I speak this for your profit, not that I may cast a snare upon you;” ( ib. 35 .) but when his discourse is of money, he says, “Having raiment and food, let us be therewith content.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… How so? Because we are such curious searchers into the motes of others, while we feel not the beams in our own eyes. Tell me, why sayest thou not this to thyself? The answer is, Because the command is laid only on our Teachers. When then Paul says, “having food and covering we shall be therewith content” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
Ver. 8 . “And having food and raiment, let us be therewith content.”
St John Chrysostom † AD 407 Homilies on Titus 5
… But since we are addressing the Church, let us not take our examples from the Heathens, but from the Scriptures. This then the blessed Paul places almost in the rank of a command. “Having food and raiment, let us be therewith content.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… ii. 9 .) But with what kind, O Paul, wouldest thou tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind thou wouldest? “But having food and raiment, let us therewith” (he says) “be content.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.32
… We are not like some, who, despising all humility, are eager to buy the episcopate with gold; nor do we wish, with the minds of rebels, to suppress the Pontiff chosen by God; nor do we, by favouring heretics, show that we are heretics ourselves. As for money, we neither have it nor desire to have it.
St Jerome † AD 420 The Letters of St. Jerome 22.32
… The apostle Peter says: “Silver and gold have I none, but such as I have give I thee. In the name of Jesus Christ rise up and walk.” But now many, while they do not say it in words, by their deeds declare: “Faith and pity have I none; but such as I have, silver and gold, these I will not give thee.” “Having food and raiment let us be therewith content.”
St Jerome † AD 420 The Letters of St. Jerome 52.5
… with such portions as these the Lord will not deign to be his portion. I, if I am the portion of the Lord, and the line of His heritage, receive no portion among the remaining tribes; but, like the Priest and the Levite, I live on the tithe, and serving the altar, am supported by its offerings. Having food and raiment, I shall be content with these,
St Jerome † AD 420 The Letters of St. Jerome 53.11
… Count as money gained the sum that you must expend upon your outfit. There is an old saying that a miser lacks as much what he has as what he has not. The believer has a whole world of wealth; the unbeliever has not a single farthing. Let us always live “as having nothing and yet possessing all things.” Food and raiment, these are the Christian’s wealth.
St Jerome † AD 420 The Letters of St. Jerome 66.8
… “Thou shalt not muzzle the mouth of the ox that treadeth out the corn,” and “the labourer is worthy of his reward.” Again “they which wait at the altar are partakers with the altar.” Remember also these words: “having food and raiment let us be therewith content.”
St Jerome † AD 420 The Letters of St. Jerome 69.9
… That a priest must avoid covetousness even Samuel teaches when he proves before all the people that he has taken nothing from any man. And the same lesson is taught by the poverty of the apostles who used to receive sustenance and refreshment from their brethren and to boast that they neither had nor wished to have anything besides food and raiment.
St Jerome † AD 420 The Letters of St. Jerome 79.4
… The lady to whom this letter is addressed knows that what I narrate is only known to me by hearsay, but she is aware also that I am no Greek writer repaying with flattery some benefit conferred upon me. Far be such an imputation from all Christians. Having food and raiment we are therewith content.
St Jerome † AD 420 The Letters of St. Jerome 108.20
… Paula coaxed her. Was she phlegmatic? Paula chid her, copying the example of the apostle who said: “What will ye? Shall I come to you with a rod or in love and in the spirit of meekness?” Apart from food and raiment she allowed no one to have anything she could call her own, for Paul had said, “Having food and raiment let us be therewith content.”
St Jerome † AD 420 The Letters of St. Jerome 125.16
… Great numbers are unable to break free from the crafts and trades they have previously practised. They no longer call themselves dealers but they carry on the same traffic as before; seeking for themselves not “food and raiment”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.10
10. What follows then? “Having food and covering, let us be therewith content; for they who wish to be rich fall into temptation, and many and hurtful lusts, which drown men in destruction and perdition. For avarice is the root of all evil, which some following after, have erred from the faith.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.6
… Nay, not even did ye rich bring anything. Ye found all here, ye were born naked as the poor. In both alike is the same bodily infirmity; the same infant crying, the witness of our misery. “For we brought nothing into this world” (he is speaking to the poor), “neither can we carry anything out. And having food and covering, let us be therewith content.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.2
Let the robe also of the monk be such as may merely cover the body and prevent the disgrace of nudity, and keep off harm from cold, not such as may foster the seeds of vanity and pride; for the same apostle tells us: “Having food and covering, with these let us be content.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.11
… For the love of money,” i.e. covetousness, “is a root of all kinds of evil, which some coveting have erred from the faith, and have entangled themselves in many sorrows.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.29
And we can only preserve this virtue unimpaired if we remain in a monastery, and as the Apostle says, having food and clothing, are therewith content.
John Cassian † AD 435 The Conferences of John Cassian 5.19
… still retain the feeling for this care, which we are bidden not altogether to cut off, but to keep without its desires, it is clear that we do not destroy the Egyptian nation but separate ourselves in a sort of way from it, not thinking anything about luxuries and delicate feasts, but, as the Apostle says, being “content with our daily food and clothing.”
6:9
St Cyprian of Carthage † AD 258 On the Lapsed 12
… For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… Listen at any rate to their admonitions. For like as the physician saith to thee, If thou wilt gratify thy desire, thou wilt perish, and undergo this or that; even so also Paul: “They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… For if He did not rise again, but remains dead, how did the Apostles perform miracles in His name? But they did not, say you, perform miracles? How then was our religion ( ἔθνος) instituted? For this certainly they will not controvert nor impugn what we see with our eyes: so that when they say that no miracles took place, they inflict a worse stab
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… Let us not straightway do just what this may suggest; not what the owner of the ship: no, but what Paul suggests: he has passed through many such tempests. Let us not learn (to our cost) by experience, but before the experience let us “avoid both harm and loss.” Hear what he says: “They that will be rich fall into temptation.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… And he exhorted not to ( Rom. iii. 14 .) “make provision for the flesh to fulfill the lusts thereof.” And again, ( 1 Tim. vi. 8 .) “Having food and covering, let us be therewith content.” For to these purposes we have no need of persecutions. And the wealthy too he sought to moderate, saying, (
St John Chrysostom † AD 407 Homilies on First Corinthians 36
… if thou wouldest withdraw them from vain-glory, show that the thing is full of dishonor: thus also was Paul used to do. When he would tear away the rich from their love of money, he said not merely that wealth is a hurtful thing, but also that it casts into temptations. “For they that desire to be rich,” saith he,” fall into a temptation.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, “But they that desire to be rich fall into temptation;” (
St John Chrysostom † AD 407 Homilies on Ephesians 13
… Make thyself small. Why fill thy vessel with overwhelming cargoes? If thou be lightly equipped, thou shalt have nothing to fear, no envy, no robbers, no liers in wait. For indeed thou art not so rich in money as thou art in cares. Thou aboundest not so much in possessions, as in anxieties and in perils, “which bring in many temptations and lusts.” (
St John Chrysostom † AD 407 Homilies on Ephesians 20
… Let no one endure to get rich by a wife; for such riches are base and disgraceful; no, by no means let any one seek to get rich from this source. “For they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts, and into destruction and perdition.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
Ver. 9 . “But they that will be rich”; not those that are rich, but those who wish to be. For a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous.
St John Chrysostom † AD 407 Homilies on Titus 5
… for he knew how imperious that passion is. And the blessed Paul says, “Marriage is honorable in all, and the bed undefiled” ( Heb. xiii. 4 .); but he has nowhere said that the care of riches is honorable, but the reverse. Thus he says to Timothy, “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts.” (
St Jerome † AD 420 The Letters of St. Jerome 3.5
… What stratagems is he preparing? Perchance, mindful of his old trick, he will try to tempt Bonosus with hunger. But he has been answered already: “Man shall not live by bread alone.” Perchance he will lay before him wealth and fame. But it shall be said to him: “They that desire to be rich fall into a trap and temptations,”
St Jerome † AD 420 The Letters of St. Jerome 79.4
4. Daily did my dear Nebridius revolve the words: “they that will be rich fall into temptation and a snare” of the devil “and into many lusts.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.6
… Do ye now hear who are not yet rich. “They who wish to be rich, fall into temptation and a snare, and into many hurtful and foolish lusts.” Do ye not fear? Hear what follows; “which drown men in destruction and perdition.”
6:10
St Polycarp † AD 155 Epistle to the Philippians 4
“But the love of money is the root of all evils.”
Tertullian † AD 220 On Idolatry 11
If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, “a root of all evils,”
Tertullian † AD 220 On Patience 7
… Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. “Covetousness,” the Spirit of the Lord has through the apostle pronounced “a root of all evils.”
Origen † AD 254 Origen's Commentary on Matthew 11.9
… on account of which things eating like a gangrene into his soul, the devil cast it into his heart to betray the Saviour; and, when he had received the “fiery dart,” with reference to this end, the devil afterwards himself entered into his soul and took full possession of him. And perhaps, when the Apostle says, “The love of money is a root of all evils,”
Novatian † AD 258 On the Jewish Meats 6
… The apostle also, when he said, “Having food and raiment, we are therewith content,” laid down the law of frugality and continency; and thinking that it would be of little advantage that he had written, he also gave himself as an example of what he had written, adding not without reason, that “avarice is the root of all evils;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
35. They then afresh, as if forgetting the proofs which have been already urged against them, ‘pierce themselves through
St Gregory of Nyssa † AD 395 On the Making of Man 20.2
… The beauty of the substance seems good to those who love money: yet “the love of money is a root of all evil
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.17
89. Therefore the man of good counsel says: “I have learnt in whatsoever state I am therewith to be content.” For he knew that the root of all evils is the love of money,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.55
… For he did not wish to recover anything except his own, and that rather that he might not be cheated than that he might be richer. For he rightly called those who seek other men’s goods hawks of money. But if avarice be the root of all evils,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
7. After this plucking up immediately the root of the evils,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 60
But great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason hath Paul also affirmed it to be the root of all evils in general. “For the love of money is the root of all evils,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
… “For every one that doeth evil hateth the light, neither cometh to the light;” and again, “The fool hath said in his heart, There is no God.” And what in consequence of this? “They are corrupt, and become abominable in their ways.” And again, “The love of money is the root of all evils; which while some coveted after they have erred from the faith;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
And like as the physician saith, that what is cold is hurtful to teeth, to nerves, to bones; so he too, more briefly indeed, as heedful of brevity, yet far more, clearly and more powerfully, saith, “For the love of money is the root of all evils.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… Again, is any one taken captive by love of money? let him hear, that “There is not a more wicked thing than a covetous man: for this man setteth even his own soul for sale” ( Ecclus. ix. 9 ); and how Christ saith, “Ye cannot serve God and mammon” ( Matt. vi. 24 ); and the Apostle, that “the love of money is a root of all evils” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… What then is the root of the evils? Learn from the good husbandman (i.e. St. Paul 1 Cor. iii. 6–9 ), who has an accurate knowledge of such things, and tends the spiritual vine and cultivates the whole world. Now what does he say is the cause of all the evils? The love of money. For the “love of money is the root of all evils.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 23
… Which is the reason why Paul entitles her “a root of these things.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… And well did he add, “sin not,” implying that hence were the sins of their unbelief. And in many places he covertly signifies this, that a corrupt life is the parent of evil doctrines; as when he saith, “The love of money is a root of all kinds of evil, which some reaching after, have been led astray from the faith.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… howbeit,) let us at least see which is the more available weapon. What defect then doth poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, “the love of money is a root of all kinds of evil.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… For there is nothing, no, nothing, that doth so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbeth the mind, but it ariseth from wilful negligence . How then doth the Apostle call it, “a root of evils.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
Ver. 10 . “For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. “For the love of money is the root of all evil.” (
St Jerome † AD 420 The Letters of St. Jerome 22.32
“The love of money is the root of all evil,”
St Jerome † AD 420 The Letters of St. Jerome 125.2
All this means that I take you by the hand and do my best to impress certain facts upon your mind; that, like a skilled sailor who has been through many shipwrecks, I am anxious to caution an inexperienced passenger of the risks before him. For on one side is the Charybdis of covetousness, “the root of all evil;”
St Augustine of Hippo † AD 430 On the Holy Trinity 12.9
… and thus by lusting after something more, is made less; whence also covetousness is called “the root of all evil.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 19
… and in enjoying its contemplation, and in cleaving closely to it, we are assuredly happy; but departing from this, men become entangled in great errors and sorrows. For, as the apostle says, "The root of all evils is covetousness; which some having followed, have made shipwreck of the faith, and have pierced themselves through with many sorrows."
St Augustine of Hippo † AD 430 Acts or Disputation Against Fortunatus the Manichaean 2
… the origin and head of evil is sin, as the apostle said: "Covetousness is the root of all evils; which some following after have made shipwreck of the faith, and have pierced themselves through with many sorrows."
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.19
… For the Lord declares that “a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit;” and when the Apostle Paul says that covetousness is “the root of all evils,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.34
… whence also the Decalogue of the Law was consecrated in ten precepts. Now the “transgression” of the number ten is signified by the number eleven; and sin is known to be transgression, when a man, in seeking something “more,” exceeds the rule of justice. And hence the Apostle calls avarice “the root of all evils.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 22.4
4. Let each one then be a good tree; let him not suppose that he can bear good fruit, if he remain a corrupt tree. There will be no good fruit, but from the good tree. Change the heart, and the work will be changed. Root out desire, plant in charity. “For as desire is the root of all evil,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.6
… Do ye now hear who are not yet rich. “They who wish to be rich, fall into temptation and a snare, and into many hurtful and foolish lusts.” Do ye not fear? Hear what follows; “which drown men in destruction and perdition.” Dost thou not now fear? “for avarice is the root of all evil”?
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.6
6. For in this the proud soul has passed bounds, and, in a manner, become avaricious. For, “The root of all evils is avarice;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.14
… but whichsoever one of us also is among the other members, and is exalted from all depraved desires; 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:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.6
… Whosoever dost wish to be heir of this, deceive not thyself, and think not of a land flowing with milk and honey, nor of pleasant farms, nor of gardens abounding in fruits and shade: desire not how to gain anything of this sort, such as the eye of covetousness is wont to lust for. For since “covetousness is the root of all evils,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
36. He next saith, “Incline mine heart unto Thy testimonies, and not to covetousness” ( ver. 36 ). This then he prayeth, that he may profit in the will itself. …But the Apostle saith, “Avarice is a root of all evils.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.2
But this disease coming upon us at a later period, and approaching the soul from with out, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes “a root of all evils,”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.6
… for as it can easily be avoided, so if it has once got hold of any one, it scarcely suffers him to get at the remedies for curing it. For it is a regular nest of sins, and a “root of all kinds of evil,” and becomes a hopeless incitement to wickedness, as the Apostle says, “Covetousness,” i.e. the love of money, “is a root of all kinds of evil.”
John Cassian † AD 435 The Conferences of John Cassian 5.6
… places third, in which, as Luke the evangelist says, the devil showed Him all the kingdoms of the world in a moment of time and promised them to Him, may be taken of the feeling of covetousness, because after His victory over gluttony, he did not venture to tempt Him to fornication, but passed on to covetousness, which he knew to be the root of all evils,
Pope St Leo I the Great † AD 461 Sermons 74
… But this lofty power is not attained until that which is opposed to it be overthrown. And what so hostile to mercy and works of charity as avarice from the root of which spring all evils
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.11
… But the comeliness of the members is destroyed, because the beauty of other virtues is also hereby marred: and it exulcerates as it were the whole body, in that it corrupts the mind with vices of all kinds; as Paul attests, saying, The love of money is the root of all evils (
Early Popes (Pseudo-Isidorian Decretals) Of the engagement made in baptism, and of those who have given themselves to the life in common 1
… For to what, most dearly beloved, does the wisdom of this world urge us, but to seek things that are hurtful, and to love things that are to perish, and to neglect things that are healthful, and to esteem as of no value things that are lasting? It commends the love of money, of which it is said, The love of money is the root of all evil;
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, “overreaching (which is idolatry),” “the love of money (which is the root of all evils);”
6:11
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 14
… Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.”
St John Chrysostom † AD 407 Homilies on First Corinthians 39
[11.] But what is this, “When He shall deliver up the kingdom?” The Scripture acknowledges two kingdoms of God, the one by appropriation , the other by creation
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 9
… so that, while preaching to others,” he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may “not be cast away,” but may be approved before God and before men. For in “the man who is of God,”
6:12
St Basil the Great † AD 379 The Letters 44
… Have you stumbled? Arise. Have you sinned? Cease. Do not stand in the way of sinners, but spring away. When you are converted and groan you shall be saved. Out of labour comes health, out of sweat salvation. Beware lest, from your wish to keep certain obligations, you break the obligations to God which you professed before many witnesses.
St Basil the Great † AD 379 The Letters 46.2
… The wicked man after falling into a pit of iniquity always begins to despise, and you are denying your actual covenant with the true bridegroom; you say that you are not a virgin, and made no promise, although you have undertaken and publicly professed many pledges of virginity. Remember the good profession which you witnessed
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
185. Let, then, godliness exercise thee unto justice, continence, gentleness, that thou mayest avoid childish acts, and that rooted and grounded in grace thou mayest fight the good fight of faith.
St John Chrysostom † AD 407 Homilies on First Corinthians 31
But nothing so divides and separates as envy and jealousy, that grievous disease, and exempt from all pardon, and in some respect worse than “the root of all evils.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
Ver. 12 . “Fight the good fight of faith, lay hold on eternal life.” Lo, there is thy reward, “whereunto thou art also called, and hast professed a good profession,” in hope of eternal life, “before many witnesses.”
6:13
Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
1 Tim. vi. 13 . “Who witnessed before Pontius Pilate.” For He testified by what he did that He was Christ the Son of God.
Tertullian † AD 220 The Prescription Against Heretics 25
… or is it a part of that charge of which he says, “This charge I commit unto thee, son Timothy?” and also of that precept of which he says, “I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment?”
St Basil the Great † AD 379 De Spiritu Sancto 24
… He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows “The deep things of God;” the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
15. When , therefore, you read the Name “God,” separate neither Father nor Son, for the Godhead of the Father and the Son is one and the same, and therefore separate them not, when you read the words “blessed and only Potentate,” for the words are spoken of God, even as you may read: “I charge thee before God, Who quickeneth all things.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… And see how on all occasions he refers all to God. “Long time,” he says, “abode they speaking boldly in the Lord, which gave testimony unto the word of His grace.” ( v. 3 .) Think not this (expression, “Gave testimony,”) hath aught derogatory (to the Lord’s Divine Majesty): “Who witnessed,” it is said, “before Pontius Pilate.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, “I give thee charge in the sight of God, Who quickeneth all things” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… which in His times He shall shew, who is the blessed and only Potentate, the King of kings and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honour and power everlasting. Amen.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 169
… For this is required of us, as is taught in the divine Scripture both by prophets and apostles; as says the blessed Paul “I give thee charge in the sight of God, who quickeneth the dead, and of Lord Jesus Christ, who before Pontius Pilate witnessed a good confession;”
6:14
Tertullian † AD 220 On the Resurrection of the Flesh 23
… “The Lord grant unto him that he may find mercy in that day;” unto which day and time he charges Timothy himself “to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords,”
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 14 . “That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.6
… whom in His own time He will show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.”
6:15
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… Again they reason that He alone is good, to leave no goodness for the Son, because it has been said through Him, There is none good save One, even God ; and that He alone has power, because Paul has said, Which in His own times He shall shew to us, Who is the blessed and only Potentate, the King of kings and Lord of lords
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 9
… as the man which bore Christ saith: “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive:” and so forth. For no longer now do we die as subject to condemnation; but as men who rise from the dead we await the general resurrection of all, “which
St Basil the Great † AD 379 De Spiritu Sancto 16
40. Moreover by any one who carefully uses his reason it will be found that even at the moment of the expected appearance of the Lord from heaven the Holy Spirit will not, as some suppose, have no functions to discharge: on the contrary, even in the day of His revelation, in which the blessed and only potentate
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.13
… Who only hath immortality, dwelling in light which no man can approach unto; Whom no man hath seen nor can see. To Whom be glory, honour, and power
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.5
39. Although it is written concerning God, “Blessed and only Potentate,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
15. When , therefore, you read the Name “God,” separate neither Father nor Son, for the Godhead of the Father and the Son is one and the same, and therefore separate them not, when you read the words “blessed and only Potentate,”
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 15 . “Which in His times He shall show, Who is the blessed and only Potentate, King of kings, and Lord of lords, Who only hath immortality, dwelling in the light which no man can approach unto.”
St Jerome † AD 420 The Letters of St. Jerome 139
I grieve to hear that a noble family has been subverted, for what reason I cannot learn; for the bearer of the letter could give me no information. We may well grieve over the loss of our common friends and ask Christ the only potentate and Lord
St Augustine of Hippo † AD 430 On the Holy Trinity 2.8
… “Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever;” and that other passage, “The blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see.”
6:16
Tertullian † AD 220 Against Praxeas 15
… There is a certain emphatic saying by John: “No man hath seen God at any time;” meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God had never been seen. The apostle confirms this statement; for, speaking of God, he says, “Whom no man hath seen, nor can see;”
Tertullian † AD 220 Against Praxeas 16
… What, again, if He was One who was “crowned with glory and honour,” and He Another by whom He was so crowned, —the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, “whom no man hath seen nor can see; He who dwelleth in light unapproachable;”
St Hippolytus † AD 235 The Discourse on the Holy Theophany 7
7. The beloved generates love, and the light immaterial the light inaccessible.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 18
… Or if He was seen, how is it that He cannot be seen? For John also says, “No man hath seen God at any time;” and the Apostle Paul, “Whom no man hath seen, nor can see.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 30
… “That all may know that Thou art God alone.” Moreover, the Lord Himself: “Why askest thou me concerning that which is good? God alone is good.” Moreover, the Apostle Paul says: “Who only hath immortality, and dwelleth in the light that no man can approach unto, whom no man hath seen, nor can see.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 6.1
… For the unbegotten and incorporeal beauty, which neither begins nor is corruptible, but is unchangeable, and grows not old and has need of nothing, He resting in Himself, and in the very light which is in unspeakable and inapproachable places,
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 6.5
… and I triumph in eternity, crowned with the bright and unfading flowers of wisdom. I am one in the choir with Christ dispensing His rewards in heaven, around the unbeginning and never-ending King. I have become the torch-bearer of the unapproachable lights,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… and that by means of this prior shadow-painting of the law I might be restrained from boldly and irreverently contemplating with fixed gaze Him who, in His incomprehensibility, is seated far above all.
Eusebius of Caesarea † AD 339 The Oration of Eusebius 11.12
12. For since it was impossible that perishable bodies, or the rational spirits which he had created, should approach the Supreme God, by reason of their immeasurable distance from his perfections, for he is unbegotten, above and beyond all creation, ineffable, inaccessible, unapproachable, dwelling, as his holy word assures us,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… that He is without body, for it is written, For God is Spirit, and they that worship Him must worship in spirit and in truth ; that He is immortal and invisible, as Paul says, Who only hath immortality, and dwelleth in light unapproachable, whom no man hath seen nor can see
St Basil the Great † AD 379 The Letters 8.3
… for every man is short-lived and mortal. So we understand these words to be said of the nature, “who alone hath immortality”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.76
76. This depressed and kept me humble, and persuaded me that it was better to hear the voice of praise than to be an expounder of truths beyond my power; the majesty, and the height, and the dignity, and the pure natures scarce able to contain the brightness of God, Whom the deep covers, Whose secret place is darkness, since He is the purest light,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… and There is none good save one, that is, God. The solution of this appears to me very easy. For if you attribute this only to the Father, where will you place the Very Truth? For if you conceive in this manner of the meaning of To the only wise God, or Who only hath Immortality, Dwelling in the light which no man can approach unto,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
V. God is Light: the highest, the unapproachable, the ineffable, That can neither be conceived in the mind nor uttered with the lips,
St Gregory of Nyssa † AD 395 Against Eunomius 2.4
… Accordingly he who predicates “unendingness” of the one and only God, and does not include the Son in the assertion of “unendingness” and “eternity,” maintains by such a proposition, that He Whom he thus contrasts with the eternal and unending is perishable and temporary. But we, even when we are told that God “only hath immortality
St Gregory of Nyssa † AD 395 Against Eunomius 7.4
… But so long as the saying of the Scripture is true that Abraham and Moses were not capable of the knowledge of the Name, and that “no man hath seen God at any time ,” and that “no man hath seen Him, nor can see
St Gregory of Nyssa † AD 395 Against Eunomius 10.1
… For assuredly one cannot, by uttering all these phrases that disagree one with another in signification, intend to indicate by incompatible terms that Essence which is simple and uncompounded. And how can the word hold good, “No man hath seen God at any time ” and, “Whom no man hath seen nor can see
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… Or, again, whom does He Who did eat before the eyes of His disciples, and promised to go before them into Galilee and there be seen of them,—whom does He reveal Him to be Who should so appear to them? God, Whom no man hath seen or can see
St Gregory of Nyssa † AD 395 Against Eunomius 12.2
… “For we know, we know the true Light, we know Him who created the light after the heavens and the earth, we have heard the Life and Truth Himself, even Christ, saying to His disciples, ‘Ye are the light of the world ,’ we have learned from the blessed Paul, when he gives the title of ‘Light unapproachable
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… If he is to get his way here, he will take the truth from the Apostle’s words, which say that He “only hath immortality
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
11. And so the adversaries’ injurious conclusion is rejected with contempt and disgrace, which they drew from the Scripture speaking of God: “Who alone hath immortality and dwelleth in light unapproachable;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
20. Do not hastily reject this, because Gabriel dies not, nor Raphaël, nor Uriel.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
35. And it does not seem out of agreement with this that it is written: “Who alone hath immortality.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… Let us consider whom we are approaching, and on whose behalf, and what we would accomplish. We are drawing nigh unto God, whom the seraphim behold and turn away their faces, not bearing His brightness; at sight of whom the earth trembles. We draw nigh unto God, “who dwelleth in the light, which no man can approach unto.”
St John Chrysostom † AD 407 Homilies on Ephesians 7
It seems necessary to state what are meant by “families.” ( πατριαί ) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… 26 ); now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that “God is Light” ( 1 John i. 5 ), and elsewhere (it is said), that He “dwelleth in light unapproachable” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. Wherefore Paul saith, “Whom no man hath seen, nor can see.” (
St Jerome † AD 420 Against the Pelagians 2
1 Tim. vi. 16 . God only hath immortality and is “only wise”; yet others, like the Prince of Tyre ( Ezek. xxviii. 3 ), are wise derivatively. So we are pure, but only by grace. Thus
St Augustine of Hippo † AD 430 The Confessions 12.11
11. Already hast Thou told me, O Lord, with a strong voice, in my inner ear, that Thou art eternal, having alone immortality.
St Augustine of Hippo † AD 430 Letters of St. Augustin 92.3
… It is not so with God, who is invisible and incorruptible, “who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen nor can see.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 143.7
… against whom I do not defend myself by saying that I think it right to pronounce no opinion whatever on the subject, seeing that I have no doubt either that the soul is immortal—not in the same sense in which God is immortal, who alone hath immortality,
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.10
… Our Ambrose says the same: “That the Father, and the Son, and the Holy Spirit, when visible, are seen under forms assumed by choice, not prescribed by the nature of Deity;” thus clearing the truth of the saying, “No man hath seen God at any time,” which is the word of the Lord Christ Himself, and of that other saying, “Whom no man hath seen, nor can see,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.3
The soul of man is in a sense proper to itself immortal. It is not absolutely immortal, as God is, of whom it is written that He “alone hath immortality,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.1.2
… as, for instance, that which was said to Moses, “I am that I am;” and, “I Am hath sent me to you.” For since both body and soul also are said in some sense to be , Holy Scripture certainly would not so express itself unless it meant to be understood in some special sense of the term. So, too, that which the Apostle says, “Who only hath immortality.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… For they gave birth to this opinion who were not able to understand in respect to the unity of the Trinity such texts as, “Now unto the King eternal, immortal, invisible, the only wise God;” and, “Whom no man hath seen, nor can see.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.5
… And hence that single nature perceives as it understands, and understands as it perceives, and its sense and understanding are one and the same. Nor yet so, that at any time He should either cease or begin to be; for He is immortal. And it is not said of Him in vain, that “He only hath immortality.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.2
2. We worship, then, one deity under the threefold appellation of the Almighty God the Father, and his son Christ, and the Holy Spirit. While these are one and the same, we believe also that the Father properly dwells in the highest or principal light, which Paul calls "light inaccessible,"
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 39
… For it is one thing not to suffer change, when change is possible, and another thing to be absolutely incapable of change. Therefore, just as man is called good, yet not as God, of whom it was said, "There is none good save God alone;" and just as the soul is called immortal, yet not as God, of whom it was said, "Who alone hath immortality;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 15.4
… Hear why. Because there is a true immortality, an immortality which is an entire unchangeableness; of which the Apostle saith, speaking of God, “Who only hath immortality, dwelling in that light which no man may approach unto, whom no man hath seen, nor can see, to whom be honour and glory for ever and ever. Amen.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.8
… For there is “outer darkness,” which is understood to belong rather to the day of judgment; that he should rather be wholly without God, whosoever whilst there is time refuses correction. Now to be wholly without God, what else is it, but to be in extreme blindness? If indeed God “dwell in inaccessible light,”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.3
… , since He says, “Heaven is my seat, and earth the footstool for my feet:” though He “measure out the heaven with his hand, and holdeth the earth in his fist.” And He is “drunken with wine” as it is said, “The Lord awoke like a sleeper, a mighty man, drunken with wine;” He “who only hath immortality and dwelleth in the light which no man can approach unto:”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —How then was it possible for the invisible nature to be seen without a body? Or do you not remember those words of the apostle in which he distinctly teaches the invisibility of the divine nature? He says “Whom no man hath seen nor can see.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… Who ever heard of an impassible passion, or of an immortal mortality? The impassible has never undergone passion, and what has undergone passion could not possibly be impassible. But we hear the exclamation of the divine Paul: “Who only hath immortality dwelling in the light which no man can approach unto.”
Anonymous The Passion of the Scillitan Martyrs 1
Speratus said: The empire of this world I know not; but rather I serve that God, whom no man hath seen, nor with these eyes can see .
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Origen † AD 254 Origen Against Celsus 7.21
… that they do good, that they be rich in good works, ready to distribute, willing to communicate.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.0
Spoken in Antioch in the Old Church, as it was called, while he was a presbyter, on the subject of the calamity that had befallen the city in consequence of the tumult connected with the overthrow of the Statues of the Emperor Theodosius, the Great and Pious. And on the saying of the Apostle, “Charge them that are rich that they be not high-minded,”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.13
13. But it is now time that we should proceed to lay out before you the customary table from St. Paul, by handling the subject of this day’s reading, and placing it in view for you all. What then was the text read today? “Charge them that are rich in this world that they be not high-minded.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.19
… But not so the poor man; for he confides not in gold and silver, which are lifeless matter, but in “God, who giveth us all things richly to enjoy.” So that the rich man stands in more uncertainty than the poor man, experiencing, as he does, frequent and diversified changes. What is the sense of this? “Who giveth to us all things richly to enjoy.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 17 . “Charge them that are rich in this world that they be not high-minded.”
St Jerome † AD 420 The Letters of St. Jerome 79.3
… willing to communicate, laying up in store for themselves a good foundation against the time to come that they may lay hold on the true life.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.2
… “Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation, that they may lay hold on eternal life”?
St Augustine of Hippo † AD 430 City of God 1.10
… that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence a-letter-addressed-to-the-coun.2
… how devout your hope of the future; how great your love to God and the brethren; how humble your mind amid the highest honours, as you do not trust in uncertain riches, but in the living God, and art rich in good works;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.10
… For they who do not wish to become rich, or do not care about it, who do not burn with covetous desires, nor are inflamed by the fires of avarice, but who yet are rich, let them hear the Apostle (it has been read to-day), “Charge them that are rich in this world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.3
3. And let the rich give ear, if indeed they are rich; let them give ear to the Apostle, “Charge the rich of this world,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 22
… let them do good, be rich in good works, ready to distribute, to communicate.” Why does he say this? Hear what follows: “Let them lay up in store for themselves a good foundation for the time to come, that they may lay hold of the true life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.9
… Lastly, what they possessed he would not have to grow old in their hands: but that something should be made of it to be for the price of the redemption of their souls. For he saith, “Charge them that are rich in this world, that they be not high-minded: nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.3
3. Yet do not take what I have said, my brethren, in such a way, as if God does not hear those who have gold and silver, and a household, and farms, if they happen to be born to this estate, or hold such a rank in the world: only let them remember the Apostle’s words: “Charge those who are rich in this world, that they be not highminded.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.5
… the eye of a needle, than for a rich man to enter into the kingdom of God.” For “with men these things are impossible, but with God all things are possible.” “That He may give them the heritage of the heathen.” For they went to the heathen, and enjoined the rich of this world “not to be high-minded, nor to trust in uncertain riches, but in the living God,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.19
… He goeth on to say: “That they be rich in good works, ready to distribute, willing to communicate.” And see that they are poor in this world: “Laying up in store for themselves,” he addeth, “a good foundation against the time to come, that they may lay hold on eternal life.”
John Cassian † AD 435 The Conferences of John Cassian 3.9
… of which the blessed, Apostle says “Charge the rich of this world not to be high-minded nor to trust in the uncertainty of riches, but in God (who giveth us abundantly all things to enjoy), to do good, to give easily, to communicate to others, to lay up in store for themselves a good foundation that they may lay hold on the true life.”
John Cassian † AD 435 The Conferences of John Cassian 6.3
… For riches are often serviceable for our good, as the Apostle says, who charges “the rich of this world to be ready to give, to distribute to the needy, to lay up in store for themselves a good foundation against the time to come, that” by this means “they may lay hold on the true life.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.2
… 11 ). And again He comforts her, saying, I have chosen thee in the furnace of poverty ( Ibid. xlviii. 10 ). But, on the other hand, Paul says to his disciple concerning the rich, Charge the rich of this world, that they be not high-minded nor trust in the uncertainty of their riches (
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St Basil the Great † AD 379 De Spiritu Sancto 8
… And these titles do not set forth His nature, but, as I have remarked, the variety of the effectual working which, out of His tender-heartedness to His own creation, according to the peculiar necessity of each, He bestows upon them that need. Them that have fled for refuge to His ruling care, and through patient endurance have mended their wayward ways,
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 18 . “That they do good,” he says, “that they be rich in good works, ready to distribute, willing to communicate.”
St Augustine of Hippo † AD 430 Of the Work of Monks 34
… Whence the Apostle, giving charge to Timothy for warning of rich men, “Let them,” says he “readily give, communicate, treasure up for themselves a good foundation for the time to come, that they may lay hold on the true life.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.4
4. If then they ought not to “trust in riches,” not to confide in them, “but in the living God;” what are they to do with their riches? Hear what: “Let them be rich in good works.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.9
… For he saith, “Charge them that are rich in this world, that they be not high-minded: nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.” And as if they had said, “What shall we then make of our riches?” he continueth, “Let them be rich in good works, ready to distribute, willing to communicate,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.19
… As if they were saying, We are rich men, thou dost forbid us to be proud, dost prohibit us from boasting of the parade of our riches: what then are we to do with these riches? Is it come to this, that there is nothing which they may do therewith? “Be they rich,” he saith, “in good works; let them readily distribute, communicate.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.4
… Compassionate, sympathetic, snatching many a treasure from moths and robbers, and from the prince of this world, to transfer it from their sojourn here to the [true] habitation, laying up in store
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 19 . “Laying up in store for themselves a good foundation against the time to come.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.11
… Why then do they not do it? Poverty is a hard estate. But they may give easily, for they have the means. “Let them communicate,” that is, let them acknowledge their fellow-mortals as their equals. “Let them communicate, let them lay up for themselves a good foundation against the time to come.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.9
… How know we? Hear what followeth. “Let them lay up for themselves a good foundation against the time to come, that they may lay hold on the true life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.19
… what then are we to do with these riches? Is it come to this, that there is nothing which they may do therewith? “Be they rich,” he saith, “in good works; let them readily distribute, communicate.” And what doth this profit? “Let them treasure unto themselves a good foundation for the future, that they may lay hold of true life.”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.23.4
… They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them “knowledge, falsely so called,”
St Irenaeus of Lyons † AD 202 Against Heresies 2.pref
1. In the first book, which immediately precedes this, exposing “knowledge falsely so called,”
St Irenaeus of Lyons † AD 202 Against Heresies 2.14.7
… Thus, then, by a complete perversion of language, they style ignorance of the truth knowledge: and Paul well says [of them,] that [they make use of] “novelties of words of false knowledge.”
Tertullian † AD 220 The Prescription Against Heretics 25
… “O Timothy, guard that which is entrusted to thee;”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 1
… For it is not to no purpose that the blessed apostle exhorts Timothy, and says, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith.”
Origen † AD 254 Origen Against Celsus 3.11
… Nay, the very exhortation to “avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith,”
Origen † AD 254 Origen's Commentary on Matthew 12.12
… so that one gate of Hades is called “fornication,” through which fornicators go, and another “denial,” through which the deniers of God go down into Hades. And likewise already each of the heterodox and of those who have begotten any “knowledge which is falsely so called,”
Origen † AD 254 Origen's Commentary on Matthew 12.13
… and want of prudence, a gate of death, but its opposite, prudence, a gate of Zion. But to all the gates of the “knowledge which is falsely so called”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.1.2
2. It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-called
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.32.8
… to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the ‘knowledge which is falsely so-called.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.7.1
1. These things Irenæus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title Refutation and Overthrow of the Knowledge Falsely So-called.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.31
2. And he patched together false and godless doctrines collected from a multitude of long-extinct impieties, and swept them, like a deadly poison, from Persia to our part of the world. From him the impious name of the Manicheans is still prevalent among many. Such was the foundation of this “knowledge falsely so-called,”
St Basil the Great † AD 379 De Spiritu Sancto 10
24. But we must proceed to attack our opponents, in the endeavour to confute those “oppositions” advanced against us which are derived from “knowledge falsely so-called.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.16
16. Was it without reason that Christ was made Man? Are our teachings ingenious phrases and human subtleties? Are not the Holy Scriptures our salvation? Are not the predictions of the Prophets? Keep then, I pray thee, this deposit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.33
… thou hast received the proofs of the true Christ, who shall openly come down from heaven. Flee therefore the one, the False one; and look for the other, the True. Thou hast learnt the way, how in the judgment thou mayest be found among those on the right hand; guard that which is committed to thee
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.27
… Farewell, O Trinity, my meditation, and my glory. Mayest Thou be preserved by those who are here, and preserve them, my people: for they are mine, even if I have my place assigned elsewhere; and may I learn that Thou art ever extolled and glorified in word and conduct. My children, keep, I pray you, that which is committed to your trust.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
99. But in like manner we also read of many things done through the Spirit, as you find: “But God hath revealed them to us through His Spirit;” and in another place: “Keep the good deposit through the Holy Spirit;”
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 20 . “O Timothy, keep that which is committed to thy trust.”
St Jerome † AD 420 Against the Pelagians 2
1 Tim. vi. 20, 21 . O Timothy, guard that which is committed unto thee.
St Augustine of Hippo † AD 430 The Confessions 13.21
… “Be not conformed to this world.” Restrain yourselves from it; the soul lives by avoiding those things which it dies by affecting. Restrain yourselves from the unbridled wildness of pride, from the indolent voluptuousness of luxury, and from the false name of knowledge;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 97.4
… which some professing, have erred concerning the faith.”
John Cassian † AD 435 The Conferences of John Cassian 14.16
… Those therefore whom you mentioned do not possess that knowledge which the impure cannot attain, but ψευδώνυμον , i.e., what is falsely so called, of which the blessed Apostle speaks: “O Timothy, keep that which is committed to thee, avoiding profane novelties of words, and oppositions of the knowledge that is falsely so called;”
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 21
Exposition of St. Paul’s Words.— 1 Tim. vi. 20 .
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 22
A more particular Exposition of 1 Tim. vi. 20 .
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 24
Continuation of the Exposition of 1 Tim. vi. 20 .
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 33
… he despises the Church, in that she hath never failed in loyalty to the duty of cherishing and preserving the faith once for all delivered to her; he despises St. Paul, who wrote, “O Timothy, guard the deposit intrusted to thee, shunning profane novelties of words;”
Pope St Leo I the Great † AD 461 Sermons 85
The baffled plunderer, therefore, frets, and blazing out into hatred of a religion, which had put riches to such a use, determines to pillage a still greater treasure by carrying off that sacred deposit
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
… xii. 14 ). Which peace indeed you will then truly have with us, if you turn away from the pride of a profane name, according to what the same teacher of the Gentiles says, O Timothy, keep that which is committed to thy trust, avoiding profane novelties of words (
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St John Chrysostom † AD 407 Homilies on 1 Timothy 18
Ver. 21 . “Which some professing have erred concerning the faith.”
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1. WHOSOEVER ARE UNDER THE YOKE, LET SERVANTS ESTEEM THEIR MASTERS WORTHY OF ALL HONOR, LEST THE NAME OF THE LORD AND HIS DOCTRINE BE BLASPHEMED. — After the Apostle has taught how a Bishop ought to conduct himself with men of every kind who are free; he now descends to servants, that is to say slaves, who are under the yoke of servitude, and teaches that the Bishop ought not to despise them, but lead them to good morals, and especially to obedience, so that namely they obey their unbelieving masters promptly and reverently, lest, if they are disobedient to them, pretending that through Christianity they have been freed from servitude into liberty, their masters themselves blaspheme Christianity, as if it had made servants who were formerly obedient to them rebellious and seditious. For he speaks of servants who have unbelieving masters; for concerning servants who have believing masters, he speaks in the following verse. See the remarks on Ephesians VI, 5.
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2. THOSE WHO HAVE FAITHFUL MASTERS, LET THEM NOT DESPISE THEM, BECAUSE THEY ARE BRETHREN (that is, Christians): BUT RATHER LET THEM SERVE THEM, BECAUSE THEY ARE FAITHFUL AND BELOVED. — Here he deals with servants who had faithful and Christian masters. He admonishes these servants not to think themselves made equal to their masters through baptism: for although they are equal in baptism and brethren in Christ, nevertheless in civil condition and status they are unequal, for one is master and the other servant. Indeed, the Apostle rather exhorts these servants to serve faithful masters better than unfaithful ones; because a faithful master is better and more worthy, and a Christian servant is more loving toward him and more closely joined with him in faith, and consequently more beloved, that is, to be loved, than an unfaithful master. Let therefore the faithful servant serving a faithful master consider that he renders obedience to one who has passed from the severity of a master into the affection of a father, and has begun to be beloved instead of feared. Note: For beloved in Greek it is ἀγαπητοί, which signifies both beloved and worthy of love. Our translator renders it, beloved; others render it, worthy of love, as if to say, Faithful masters are worthy of love and honor, namely as brethren, that is, members of the household of faith. Who are partakers of the benefit. — Chrysostom teaches that this can refer both to servants and to masters: to servants thus, as if to say, Servants serve masters who are faithful and beloved, because they receive many benefits from them, namely because they are nourished, clothed, and fostered and advanced in the Christian faith by their masters. Thus the Syriac. But then "who are partakers of the benefit" is to be referred more remotely to "let them serve." Yet it seems more aptly to refer to the immediately preceding words, "because they are faithful and beloved," namely the masters or lords. Wherefore we shall better understand it of the same masters or lords, whom God has made partakers of the benefit, namely that great and excellent one, namely Christianity. Hence Primasius reads, who are partakers of the benefit of God, as if to say, Servants serve Christian masters both more lovingly and more diligently, because the masters are faithful and beloved by God, and God's friends namely, because the masters together with the servants are partakers of the same benefit of God, namely the calling to faith and the grace of Christ: for this is the greatest benefit of God. For if obedience must be rendered to unfaithful masters, God's enemies and the reprobate, much more does God require this obedience from servants whom he has subjected to his faithful masters, his friends, beloved and elect. Tropologically, Chrysostom: "If the Apostle thus commands servants to obey masters, consider with what disposition it behooves us to be toward our Lord, who made us to be from nothing, who nourishes us, who clothes us," etc. TEACH THESE THINGS (to those who know them not) AND EXHORT — to those who know, so that what they know they may do and fulfill in deed.
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3. IF ANY MAN TEACH OTHERWISE, AND CONSENT NOT TO THE SOUND WORDS OF OUR LORD JESUS CHRIST, AND TO THAT DOCTRINE WHICH IS ACCORDING TO GODLINESS, HE IS PROUD, KNOWING NOTHING. — The Apostle concludes, resuming as it were the first theme of the epistle, which he proposed in cap. I, vers. 3, namely that Timothy the Bishop ought to denounce to certain innovators that "they teach not otherwise, nor give heed to fables and endless genealogies, which furnish questions rather than godly edification, which is in faith." For certain Jews and Gentiles converted to Christ were mixing their sects, secondary teachings and philosophical dogmas with Christianity, and thus were corrupting Christianity: whom the Apostle here commands to be restrained. Perhaps in particular the Apostle censures the Judaizers, who taught that servants ought to be manumitted according to the law of Exodus, cap. XXI, vers. 2, in the seventh year and become free. For he had just spoken of servants; and thus the transition will be fitting and a return to the first theme of avoiding new teachers. Note: For "teach otherwise" the Greek is ἑτεροδιδασκαλεῖ, which word he used in cap. I, vers. 3; and from this passage it is clear that it signifies not so much one who follows a different doctrine, as Vatablus translated it, but one who teaches another doctrine; for it follows: "Sick about questions and strivings of words," and that from this spurious doctrine he seeks gain for godliness. Which things are surely the marks of a teacher, not a disciple. Secondly, for "consent not" the Greek is μὴ προσέρχεται, that is, does not approach, that is, does not assent, does not consent. For he speaks of approach not of feet, but of mind and will. Thirdly, he calls "the sound words of Jesus Christ" the law and doctrine of Christ. He calls the same "that doctrine which is according to godliness," that is, which teaches true godliness and the genuine worship of the true God, namely that the worship of God consists not in ceremonies and external display, but in internal faith, hope, charity. Fourthly, for "proud" the Greek is τετύφωται, that is, he is puffed up, swells with the pride and vain knowledge of pride. Note: Here pride is the character and origin of all heresy. And the clearest argument of this pride and arrogance is that heretics are so pleased with themselves that they are unwilling to believe either the Church or even the Gospel, except in those matters which please them. Whence St. Augustine, lib. XVII Against Faustus, III: "On all sides, he says (O Manichaeans), your evasion is confuted. Speak openly that you do not believe the Gospel of Christ: for what in the Gospel you wish, you believe; what you wish not, you do not believe, you believe yourselves rather than the Gospel." For which reason heretics are rarely converted by disputation (for they are unwilling to appear defeated), but rather by prayer. This was taught by that Bishop, of whom St. Augustine relates, lib. III Confessions, XII, that when St. Monica was asked to refute the errors of her son Augustine by disputation, he refused, saying that Augustine, inflamed by youthful ardor and the novelty of heresy, was still unteachable: "Leave him there, he said, and only pray to the Lord for him: he will find by reading what that error is and how great its impiety." And when she nevertheless persisted with tears: "Go, he said, it cannot be that the son of these tears should perish." Which action of the Bishop St. Augustine praises in that same place. Note secondly: The word-battles he calls more elegantly and significantly in Greek λογομαχίας, which signifies battles, quarrels and disputes about words and voices, for example, whether the name of mediator cannot be attributed to the Saints without injury to Christ? which battles and quarrels are carried on not so much by reasons as by words and verbose clamours. We experience such things in heretics: for when they are destitute of things and solid reasons, they have recourse to verbose battles of speeches and declamations. Secondly, St. Chrysostom, Theophylactus, Oecumenius, Vatablus translate λογομαχίας as battles of arguments, disputations and reasons. For λόγος signifies not only word and speech, but also reason; for when heretics set aside faith and wish to measure all things by their own reason, they heap together natural and physical reasons, which they contentiously oppose to the articles of faith, which transcend nature and the power of nature. "It is, as it were, the regular rashness of all heretics," says Augustine, Epistle 56, "namely that they attempt to overcome the most stable authority of the most firmly founded Church, as it were by the name and promise of reason." But this is the other source of all heresy, namely private judgment, private reason. For when they stubbornly insist on natural reason and each one wishes to understand the Scriptures according to his own judgment, it is necessary that as many sects and heresies arise as there are men and diverse judgments. And hence we experience that heretics of the same sect do not agree among themselves, but one sect is divided into many others, indeed you will scarcely find two or three of those who scrutinize the Scriptures and wish to appear wiser than the common people who do not dissent in many things. These things are evident from the synopses and modern catalogues, which enumerate and set before the eyes the offshoots of the heresies of Luther and Calvin. Fifthly, a heretic is said to know nothing, because although he may know much about God three and one and other articles of faith, yet by his heresy he has not only deprived himself of divine faith, so that he does not believe even one article by divine faith; but also by heresy as a leaven he ferments, vitiates, corrupts all his knowledge, so that it can truly be said he knows nothing, both because all his knowledge is infected and corrupted by heresy, and because his knowledge does nothing or contributes nothing to acquiring the grace of God, justice and salvation. For this alone is true knowledge, which is called by the Wise One the knowledge of the holy, which the heretic lacks. Thus Theodoret. LANGUISHING ABOUT QUESTIONS AND WORD-BATTLES. — For languishing in Greek is νοσῶν, that is, sick not in body, but in soul and mind, who indeed is foolish and delirious, as if lacking a brain he needed hellebore. He opposes this languor to sound discourses and the sanctity of doctrine, as I said in the preceding verse. Note: He does not here censure the Scholastic Theologians or those who raise questions, as Robert Stephanus annotated here in the margin, but heretics: for he is speaking of heretics, whose characteristic it is to know nothing, but to doubt about all things, to raise a question about all things; the reason for which Theophylactus gives: "Because," he says, "faith is an eye: he who does not have eyes sees nothing, finds nothing, but only seeks." Thus Nestorius sought, how God was born of a woman in two or three months? Thus Pelagius sought, how Adam by carnal generation transmitted sin into the souls of his children, which are created by God alone? Thus Arius sought, how the Father is not more worthy and prior in time than the Son? Thus our Sacramentarians seek, how the body of Christ six feet long can be in so small a host? Beautifully Chrysostom: "When," he says, "the soul is overcome by the fever of thoughts, when it is tossed by the wave of ambiguity, then it seeks; but when it is healthy, it does not seek, but believes faithfully; for from questioning and contention of words nothing can be found." Namely faith alone is that which establishes the mind in truth, and excludes all questions: for faith teaches to believe what you do not see, what you do not grasp, what you do not understand; faith teaches that God is omnipotent, and that to God all things, even those which we do not understand, are possible.
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Verses 4 and 5. FROM WHICH ARISE ENVIES, CONTENTIONS, BLASPHEMIES, EVIL SUSPICIONS, CONFLICTS OF MEN OF CORRUPT MIND. — He recounts the fruits of the questions and word-battles of heretics. The first is envy: for each of them, wishing to excel and appear wiser, envies another if he seems to know more, or to have more authority and grace. The second fruit is "contentions," or altercations. For heretics do not dispute for the purpose that truth may be brought to light, which they desire to behold; but that they may appear to have overcome the opposing side, and triumph in victory. On the contrary, Nazianzenus in disputations commends three things to Catholics, namely silence, order and humility. "For what harm will it do you, or why will you be grieved," he says, "if you do not dominate in every disputation, but others are found to be either more learned or more bold than you?" It should please you to yield rather than to overcome; this is the mark of the prudent, this of the wise. The third fruit is "blasphemies," both against the antagonist and those who think differently, namely insults and curses; and properly blasphemies against God and the Saints. For, as Oecumenius rightly says, it is necessary that he who measures all things by human reasoning should fall into blasphemies, namely that he blaspheme the omnipotence, goodness, and providence of God. We hear such blasphemies daily when we dispute with heretics, for example, that God is the author of evil works as much as of good works, of the betrayal of Judas as much as of the calling of Peter; that God cannot do more than the forces of nature bear, indeed than he actually does; that God before all foreknowledge of works has assigned Judas and the reprobate to hell, Peter and the elect to heaven; that the Blessed Virgin is not the Mother of God more worthy than other virgins, indeed not even than married women; that images and relics of the Saints should be abolished and burned, and six hundred such things. The fourth fruit is "evil suspicions." The Greek ὑπόνοιαι signifies not only evil suspicions, but also opinions. We experience from these disputations how monstrous opinions emerge daily. The fifth are "conflicts," in Greek παραδιατριβαί. Διατριβαί are called by the Greeks the disputations of doctors and philosophers. But here the preposition παρά is added, which often inflects the word to which it is added in a bad sense; παραδιατριβαί therefore are useless disputations, indeed harmful and pestilent. Whence from Chrysostom and Theodoret, Theophylactus translates, "contagious frictions." For the word diatribae in Greek signifies not only disputations, but also conversations, customs and mutual communications, and thence frictions either of morals or of opinions. "For just as scabious sheep," says Chrysostom, "if they rub against others, even those that are healthy are infected and troubled by disease; so these wicked men, if they intermingle with any simpler folk, infect them with the poison of their malice. For their speech creeps like a cancer," as the Apostle says, II Timothy II; namely it is necessary that those who are mutually familiar in conversations and disputations should mutually rub off and communicate something, so that either a good man converts a bad one, or, which is more likely, a bad man perverts a good one. "Just as a coal," says Epictetus, lib. III, cap. xvi, "if placed next to a glowing coal, either the extinguished coal will extinguish the glowing one, or the glowing one will make the extinguished one fiery."
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5. DEPRIVED OF TRUTH. — Ἀπεστερημένων τῆς ἀληθείας, that is, as Vatablus says, those from whom truth has been taken away, who namely have been blinded as a punishment of heresy, so that they cannot behold the truth, and who, as the Syriac version translates, גלוין מן קושתא gelisin men kusceta, that is, are rejected by the truth. Here that saying of Publius is true: "By too much disputing, truth is lost." THINKING THAT GODLINESS IS A MEANS OF GAIN. — From this it is clear that these heretics have abused Christian religion and piety for gain, and therefore have devised new doctrines and sects, so that they might draw disciples after them, by whom they might be revered as prophets and enriched. "A heretic," says St. Augustine, lib. De Utilitate credendi, cap. 1, "is one who, for the sake of some temporal advantage and especially of his own glory and dominion, either begets or follows false and new opinions." Thus today the innovators think godliness is a means of gain, in that they despoil churches or monasteries; in that they sacrilegiously plunder chasubles, chalices, lamps, ciboriums, golden and silver statues, and claim for themselves the lands and estates of the Church against all right and justice. Among Catholics too there are many, as St. Augustine says, epist. 79 to Hilar., such as "who even think that Christian religion ought to serve them for increasing their wealth and multiplying their delights." Namely such are those who aspire to priesthoods or monasteries, so that they might obtain earthly riches and luxuries, so that they might lead an idle, leisurely and luxurious life. The Greek texts add here, ἀφίστασο ἀπὸ τῶν τοιούτων, that is, depart from such people: and thus the Syriac version, Chrysostom, Theodoret, Theophylactus, Oecumenius, and Ambrose read it. But the Latin texts and the Latin Fathers do not read it thus. It is likely that it crept into the Greek text from the margin or commentary of some one.
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6. NOW GODLINESS WITH CONTENTMENT IS GREAT GAIN. — This is a correction. For he said that heretics think godliness to be gain: here he corrects himself, as it were, saying: Rather indeed I myself say that true godliness is great gain, but in a different sense than the heretics mean the same thing. For they abuse godliness to gain and heap up riches; but I say that great gain is godliness in itself with contentment, that is if it be joined with sufficiency, or with a mind sufficient to itself, that is content with its own lot; which godliness itself produces and begets. For this is the Greek αὐτάρκεια, and such an αὐτάρκης was the Apostle, when he says in Philippians IV, 11: "I have learned in whatsoever state I am, to be content; I know how to be brought low, and I know how to abound." See the things said there. Again, sufficiency can be taken properly and broadly, as if to say: True great gain is godliness: for it brings with it whatever is sufficient for man. Thus Maldonatus, in his Manuscript Notes. Gain therefore is great godliness, because it brings supernatural riches with it and the friendship of God, which heavenly riches godliness prepares for the pious and promises. Again, sufficiency already mentioned is great gain and treasure, because he to whom his small and few things suffice, and who desires to have no more, he is rich, he is peaceful, he is happy. Whence Ausonius: Who is rich? he who desires nothing. Who is poor? the avaricious man. Hence also that axiom of the Stoics: "The wise man alone is rich, because he desires nothing;" for he who still desires something, does not have enough, and consequently is not rich. Such also is that saying of Cicero, Paradox 2: "Virtue is sufficient unto itself for living happily, and he who has virtue lacks nothing for living happily," as if Paul were saying: These false teachers falsely think that gain is godliness, that is that Christian religion and its preaching are in themselves useless, superfluous and insufficient, unless referred to gain and shameful profit, as they themselves refer it: but I on the contrary hold the plain opposite, namely that true godliness joined with sufficiency and peace of mind is the greatest gain. Let not therefore the pious fall in spirit, let them not be sad, even if they are destitute of riches, because godliness and a mind content with its own lot is to them in place of all riches. Thus Theophylactus. So St. Paulinus, who made himself poor from being wealthy, that he might redeem his fellow citizens, was truly made rich. For as St. Augustine relates of him, Book I of the City of God, chapter x, when barbarians laid waste Nola, thus he prayed to God in his heart: "Lord, let me not be tormented on account of gold: for thou knowest where all my things are. For there," says Augustine, "Paulinus had all his things, where Christ had instructed him to lay them up and treasure them." For what is lacking to him who has God, who is Shaddai, that is sufficiency itself? Thus religious, who renounce goods through the vow of poverty, will be truly made rich, and will obtain a mind free from all cares and heaped with all goods. Thus St. Ephrem in his testament: "Neither purse," he says, "nor staff, nor wallet was ever mine; I never possessed gold or silver, or any other thing: for I heard the good king saying to his disciples in the Gospel: Possess nothing on earth; wherefore no desire for such things ever seized me." Whence dying, St. Ephrem adjured his people not to wrap him in precious garment and bury him, but if they wished to give him anything, to bestow it on the poor. But when a certain one, more inclined to his veneration, did otherwise, and adorned him with precious garment, he was immediately seized by a demon, but was freed by the prayers of St. Ephrem, as Gregory of Nyssa relates in the Life of St. Ephrem. Secondly, "sufficiency" can be taken as opposed to both want and abundance, for things necessary and sufficient for life, as if to say: Great are riches, namely piety itself with sufficiency, that is, through the sufficiency which it is wont to bring, because namely God ordinarily provides the pious with sufficiency, that is, with sufficient food and clothing, and other things necessary and sufficient for life, even if He often does not grant them riches; for Christian religion and piety teach the Christian that the riches of this life consist not in thousands of gold and silver, but in sufficiency: namely, he is rich who has not abundance, but necessaries, which suffice for the maintenance of life, such as God commonly bestows upon Christians and pious men. Thus St. Augustine understands it, Epistle 121 to Proba, chapter 11, and this is what Solomon asked for, Proverbs xxx: "Give me not, he says, beggary and riches, furnish only what is necessary for my food." And this is what Christ proves to many in Matthew vi, and finally at verse 33 concludes saying: "Seek therefore first the kingdom of God and his justice, and all these things shall be added unto you." This sufficiency was signified by the manna given to the Hebrews, which sufficed equally for all; nor was more or less collected than sufficiency required, so that namely he might teach us, says Nyssenus in the book On the Life of Moses, that there is one common divine measure of eating in all, sufficiency. Hence Plato, book IV of the Republic, teaches that from a well-constituted city both abundance and want are to be excluded, but the mean and sufficiency of necessary things are to be preserved. Lycurgus ordained the same in Sparta, saying that it would be unconquered in mediocrity, but would perish in abundance: and so it came to pass in fact. Aristotle, however, was wont to say that poverty lacks many things, but insatiability lacks all things. That sufficiency can be taken in both ways here is indicated by what follows, and especially by what he says: "Having food and wherewith to be covered, with these we are content"; where for "we are content," the Greek is the same word ἀρκεῖ, from which is derived αὐτάρκεια, that is, sufficiency: namely both already mentioned, in which namely, being endowed by God with sober and necessary food and coverings, we are content with these. The former sense, however, is more sublime and more suited to Paul's breast. Morally, St. Chrysostom, homily 79 on John: "Is it not, he says, in this that we differ from the angels, that they do not need as we do? Therefore, the fewer things we need, the more we approach the angels: the more things we need, the more we turn toward this perishable life." And further he contends that the more cupidity is intensified, the more also the misery and servitude of man is intensified and increased: "Is it not, he says, for this reason that we call Adam blessed, because he needed nothing, neither food nor clothing; the more things you embrace, the more you detract from your freedom: for true freedom is to need nothing (such as is in God); in the second place, the fewest things, which the angels have." Philosophers also followed this frugality, as it were the parent of wisdom and peace. See Laertius in the Life of Diogenes, Socrates and others.
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7. FOR WE BROUGHT NOTHING INTO THIS WORLD; DOUBTLESS NEITHER CAN WE CARRY (it would have been more aptly translated, carry out, as the Greek has: for this is opposed to τῷ bring in, when he says "we brought") anything out. — He gives the reason why sufficiency is great gain, or why each person ought to live content with his own lot and with few necessities, and to esteem himself rich and happy, nor seek an abundance of riches. The reason is, because these riches are given only for the use of the present life, which is brief, and in which we must constantly strive toward another life, blessed and eternal, so that we may acquire heavenly riches: therefore in this life we ought not to long for earthly riches, but to use them moderately and soberly, and only so much as is necessary for this life; so that he who has great riches ought not to exult, not to live luxuriously; he who has few ought not to be sad, nor to be cast down; but each person ought to live content with his own lot for so short a time, because the rich man departing from this life will carry out no more riches with him than the poor man; no more the king or prince than the craftsman or farmer. Morally, this reflection, which the Apostle here suggests, can wonderfully stir all Christians to this sufficiency, and to contempt of riches and of all human things: if namely first all consider that we are born under this law, that having remained but a short time in life we straightway depart from it; if each one say to himself what David said to Ittai: "Yesterday thou camest, and to-day shall I compel thee to go forth with us." What else, says St. Augustine, is life than a course and swift course toward death, nay toward immortality? And, as Nazianzenus says, That very thing by which I live is like a most rapid river, Which rising upward always flows downward. And, as again the same Nazianzenus says, From tomb to tomb I go: that is, from the womb of my mother to the grave I tend. Whence truly Seneca, epistle 59: "Daily, he says, some part of our life is taken away, and even while we grow, life decreases. This day which we live, we share with death; soon, as we enter into life, straightway another door begins to go out." Secondly, the reflection on the worthlessness of riches, which the Apostle here hints at, will lead to contempt of riches. For what are riches but masses of earth, fixed to the earth and always remaining in the earth? For what is gold, says St. Bernard, but red earth? what is silver but white earth? what are pearls but the excrement of shells? what is purple but the blood of a foul oyster? what is fine linen but the foul moisture of silkworms drawn from their bowels, and drawn out into slender threads? Beautifully therefore St. Chrysostom here: "Art thou attracted by the brightness of a shining pearl? think that it is the water of the sea, and that it lay cast down before in its bosom. Does the splendor and brightness of gold seize thy soul and the gleam of silver? think that they were before earth and ashes and are now. Does precious and silken clothing please thee? but that is the weaving of worms, it is opinion and human presumption: it has nothing of natural beauty in itself," as if to say, These things are made great, not because they are great, but because men make them great; for men's estimation gives price to gold and silver and money. Thirdly, the same will lead to this, if we think that we are to be sent forth in death naked, as we came, with one linen cloth only, in which we shall be wrapped, to the grave and to the earth as our mother, and to carry hence with us only the works which we have done, whether good or evil. Saladin, king of Egypt, the most powerful Sultan, who drove out the Christians from Jerusalem and the Holy Land, which under the leadership of Godfrey of Bouillon they had recovered, and which they had held for eighty years, when about to die, ordered a shroud to be carried about through all his camps, in which he was to be buried, suspended from a lance, with this proclamation: Saladin, lord of all Asia, dying from so great an empire and so great riches, carries with him nothing else. Witness is Fulgosus, book VII, chapter 11; Bergomensis, book XII; Platina in Celestine III, and others. By beautiful parables of two friends (namely riches and kinsmen) who abandoned the man summoned to judgment, and of a third faithful friend, namely virtue, who alone stood by him, and conducted his cause before the judge, Barlaam demonstrates the same thing to Josaphat in Damascenus, chapters xiii and xiv of their History. Wherefore aptly to this passage of the Apostle St. Jerome, book II Against Jovinian: "Delights, he says, and varieties of feasting, are incentives to avarice. Great is the exultation of the soul, when content with little thou shalt have the world under thy feet, and all its power, feasts, lusts, for which riches are sought, to exchange for vile foods and to compensate with coarser clothing. Take away the luxury of feasting and lust, no one will seek riches, whose use is either in the belly, or below the belly; whence also the Poet: He shall serve eternally who knows not how to use little. And Aristotle in the Ethics says that every prodigal is avaricious."
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8. HAVING FOOD AND WHEREWITH TO BE COVERED, WITH THESE LET US BE CONTENT. — For food the Greek is διατροφάς, which St. Cyprian, explaining the Lord's Prayer, translates as exhibition, that is, what we commonly call a stipend. For in this life God has assigned to each man his own stipend of sustenance, with which it is necessary that he be content. Second, for let us be content the Greek is ἀρκεσθησόμεθα, that is, we shall be content; it is a Hebraism: for the Hebrews use the future for the imperative and subjunctive; perhaps also Our Lord read it with omega ἀρκεσθησώμεθα, which signifies, let us be content. St. John the Almsgiver pondered these things, who in his life distributed all his possessions to the poor to such a degree that when dying he left only half a coin in his purse, which he also bequeathed to the poor in his will. And Hilarion, as Jerome testifies in his Life, when he left all his riches to Hesychius by will, left him nothing but the Gospel, a sackcloth tunic, a cowl and a small cloak.
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9. FOR THEY THAT WILL BE RICH, FALL INTO TEMPTATION, AND INTO A SNARE OF THE DEVIL, AND INTO MANY FOOLISH AND HURTFUL DESIRES, WHICH DROWN MEN IN DESTRUCTION AND PERDITION. — He gives the reason why we ought to be content with food and raiment, namely, because if you are not content with these and seek riches, you will fall into temptations and snares of the devil. Note first: The Apostle speaks to all Christians, but especially to Bishops and teachers. For he censured the avarice of false teachers in verse 5, and on their account he has digressed thus far, persuading the avoidance of avarice; for, as Ambrose notes, a teacher and pastor studying for gain harms not only himself but also others, because he gives them an example of avarice in that to which our nature is most inclined. Whence it is scarcely possible that such a one should satisfy his office and care: for he who undertakes the care of the Church for the sake of a small profit looks rather to wool and milk than to the salvation of his sheep; indeed he consumes almost all his cares and thoughts in accumulating money: it is necessary therefore that he neglect souls, care not for them, scarcely think of them. Here observe: The Apostle did not say: Who are rich, but, Who will be rich. For, as St. Augustine says, homily 13 among 50, "He censured desires, not possessions: for avarice is the will to be rich, not the being rich;" as the same Augustine says, sermon 203 On the Seasons. For many rich men are good and holy, who have money, but despise it and rightly dispense it and distribute it to the poor. Hence second, Theodoret notes that this cupidity is more in those who acquire money by their own labor than in those who are their heirs or successors. The reason, which Plato gives in book I of the Republic, is that those who acquire wealth by their own industry love it more as the fruit and offspring born of their sweat; but those who possess it without labor love it less, because they think it to be the fruit not of their own but of another's industry. "For poets also love their own poems more than others', and parents love their own children more than others'." Note third: The desire for riches leads into temptation, because it is insatiable and most vehement; indeed, Love of money grows as much as money itself grows. Hence it leads a man to neglect sacred things and divine matters, to enter into usurious contracts, to violate divine and human laws, and to accumulate wealth by fair means and foul; and if, wishing to repent, he is warned that unjustly acquired things must be restored, he is unwilling to restore them, and so more easily allows his soul to be torn from him than ill-gotten riches. Hence the Apostle called avarice the servitude of idols and the avaricious man an idolater. Note fourth: τὸ diaboli is not in the Greek, nor in the Syriac, nor in Chrysostom, Theodoret, Theophylactus, but is understood and perhaps was once there. For Primasius and Cyprian, sermon 6 on the Lord's Prayer, read the name of the devil. "You observe," says Cyprian, "that the snare of the devil is riches, which he also set for the Savior." Second, Chrysostom understands this "snare" as infidelity, into which those fall who are wholly intent on riches: for this is what the Apostle says in the following verse: "Which some coveting have erred from the faith." Third, Haymo interprets this "snare" as damnation. Fourth, others take it as pride. Wherefore St. Augustine in Sentences, no. 197: "The Lord," he says, "is master of the things he has, who is deceived by no cupidity. For he who is bound by love of earthly things does not possess, but is possessed." Fifth, others understand it as captivity, which takes away the freedom of the mind; for the rich man is bound by his riches as if by shackles, whence riches are called by the Gentiles the shackles of Pluto. Sixth and best, the snare of the devil is that which the Apostle immediately explains by adding: "And into many foolish and hurtful desires;" where the conjunction and signifies, that is. For thus it is taken in Colossians II, 8 and elsewhere, as I said there. Whence note fifthly: "A snare" and, as Cyprian reads in the place already cited, a mousetrap, which the devil casts upon those willing to become rich, are useless and harmful desires, which necessarily thrust themselves upon men both for acquiring, and for increasing, and for expending wealth. Add that riches are followed by ambition and desire for glory and pomp in clothing, in carriages, in servants, in palaces, at table, in banquets and in all external display: which things distract the mind of man from God and divine matters, and draw it into themselves and absorb it, and make it altogether vain, covetous, luxurious, proud, and ensnare it in many other sins. With good reason therefore St. Bernard, sermon 3 on the Psalm "Who dwelleth," drawing an inference from these words of the Apostle: "Is then the snare of the devil the riches of this world?" groans and exclaims: "Alas, how few shall we find who, freed from this snare, exult! how many who grieve that they seem to themselves too little ensnared, and still, as much as they can, labor to wrap and entangle themselves! You who have left all things and followed the Son of Man, who had not where to lay his head, exult and say: For he hath delivered me from the snare of the hunters. Confess to him with all your heart, with all your soul, with all your strength, and from the very marrow of your heart give him thanks, saying: For he hath delivered me from the snare of the hunters." MERGE.—In Greek βυθίζουσι, that is, they sink into the depths, namely "destruction" and damnation: for they are "useless and harmful." Here observe: For "useless" in Greek is ἀνοήτους, that is, foolish and senseless. Thus Theophylactus, who explaining this very thing adds: "How," he says, "is it not foolish to feed apes, to enclose wild beasts and fish in vivaries and enclosures, to adorn horses with gold, and to conduct water within a roof, and on the ground, or pavement of a house to contemplate one's face as in a mirror on account of the brightness of the stones? These things are foolish and harmful, which injure the riches of the soul and consume the senses. What of the fact that most (rich men glorying in their wealth) seeking tyranny have brought death upon themselves?" Most excellently Galen in his paraphrase of the oration "On the Arts": Demosthenes, he says, called rich men ignorant and lacking in letters golden cattle, while Diogenes compared them to fig trees, which grow in steep and inaccessible places. For the fruit of these trees is eaten not by men, but by deer and jackdaws: so also the goods and revenues of these men are consumed not by honest men, but by certain witty men and flatterers. Plato, book V of the Laws, does not hesitate to assert that those who are very rich are not good men, because men are generally made insolent by wealth and prosperous circumstances. Plutarch relates that someone thus answered a certain man glorying in the riches of Sulla: "How can you be a good man, who possess such great wealth, when you received nothing from your father?"
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10. THE ROOT OF ALL EVILS IS COVETOUSNESS. — St. Augustine inquires, in book II of Genesis according to the letter, chapter xiv, and Anselm, whether covetousness or avarice should be understood most generally, namely that by which anyone desires something more, whether of honor, or of riches, or of pleasures, or of vengeance, than is fitting for him; so that covetousness comprehends pride as a species, and this is proved because elsewhere, for instance Ecclesiastes x, 15, it is said that "the beginning of all sin is pride." Secondly, because it is clear that not every sin is born from covetousness of money: for the sin of the Devil was not love of money, but of honor. But this opposition is contrary to the mind of the Apostle. This is evident from the Greek, where for covetousness is φιλαργυρία, that is love and covetousness of silver, namely of money, or avarice properly so called. Thus Ambrose, Chrysostom, Theophylactus and many others explain it. This avarice therefore is the root of all evils, not as if all sins, which in any individual were ever committed by any man or angel, flowed from avarice: for this is false; but because all kinds of evils and sins are wont to be born from avarice and have often been born: for the word "all" is taken distributively not for individual things of the kind, but for kinds of individual things. In the same sense it could be said that pride is the root of all evils, because all kinds of evils are wont to proceed from pride. For thus we commonly say that humility is the root of all goods, that charity, patience, prayer are the root of all virtues; because he who has these virtues can through them acquire all others for himself, and often does so in act. Hence the answer to the first objection of St. Augustine is clear: for both pride and avarice are the root of all sin; because both pride and avarice impel man to all sins, or to all kinds of sins. Otherwise, but more subtly, St. Thomas responds, I II, Question LXXXIV, articles 1 and 2, namely that pride is said to be the beginning of all sin in the order of intention, but avarice is said to be the root of all sin in the order of execution; because avarice supplies the means and instrument, namely money, to which all things obey, for fulfilling and executing every sin which the proud man conceives in his mind and intends to perpetrate. This is often true, yet not always: for it often happens that avarice precedes pride both in the order of intention and of execution and is the root of all sin, and indeed of pride itself; as we often see that the poor and humble, when they become rich, begin to become insolent and proud on account of their wealth. The former answer therefore seems clearer, fuller and more solid. Hence St. Ambrose beautifully moralizes: "Avarice, he says, because it can admit all evils, is therefore the root of all evils; because in order to satisfy its desires (which yet it is impossible to attain in reality), it perpetrates both crimes and murders and obscenities and whatever wickedness there is." The same Ambrose, in the book On Cain and Abel, chapter v: "Avarice, he says, the more it has taken away, the more it believes itself to be in want; envious of all, vile to itself; in the greatest riches poor, it diminishes by desire what it abounds in by sense; there is no limit to seizing where there is no measure to desiring; it shakes the elements, furrows the sea, digs the earth, wearies heaven with its prayers, and is grateful neither in fair weather nor in foul, it condemns the annual harvests and accuses the fruits of the earth." Thus Bias: "φιλαργυρία, he says, ἐστὶ τῆς κακίας μητρόπολις," that is the study of money is the metropolis of all malice. Thus also Timon: "There are two, he says, elements of evils, ἀπληστία and φιλοχρηματία," that is insatiable covetousness of riches and appetite for glory; and Virgil: What do you not drive mortal hearts to, O accursed hunger for gold! accursed, that is sacrilegious. And Horace: He has lost his arms, deserted the place of virtue, who always hastens in increasing and is overwhelmed by wealth. Thus also Ecclesiasticus, x, 9: "To the avaricious, he says, there is nothing more wicked: for he even has his own soul for sale." "Extirpate therefore covetousness, says Augustine, sermon 12 On the Words of the Lord according to Matthew, and plant charity: for as covetousness is the root of all evils, so charity is the root of all goods." See Chrysostom in the moral homily 17. Finally, St. Augustine wrote a homily on this sentiment of the Apostle, which is the eighth among fifty, vol. X, where among other things he says: "Because the root of all evils is covetousness, and the root of all goods is charity, and both cannot exist together unless one is utterly torn out by the roots, the other cannot be planted: someone labors in vain to cut off the branches if he does not strive to uproot the root." Then, exhorting everyone with the Apostle to almsgiving, he says: "If he has the will, he brings forth and gives; if he does not have it, a good will suffices for him before God: this man is poor in the ark, but rich in conscience; poor in his house, but rich in spirit." WHICH SOME COVETING HAVE ERRED FROM THE FAITH, AND HAVE ENTANGLED THEMSELVES IN MANY SORROWS. — The relative "which" does not refer to "covetousness," but to "money": for money is coveted, not covetousness itself. "Money," moreover, although it is not in the Latin text, is nevertheless in the Greek: for it is included in the word φιλαργυρία, for this is nothing other than φιλία τῆς ἀργυρίας, or of ἀργύρου, that is, love of money. Behold how covetousness is the root of all evils, since it leads to apostasy, heresy, infidelity, which is the head and collection of all evils: for the avaricious man who seeks only present goods by fair means and foul neglects God and divine things, and thus finally does not believe that other goods remain in the future age, and therefore despises all religion and faith. Thus today many either from fear of losing, or from hope of acquiring riches, fall away from Christian faith to heresy. Have entangled (περιέπειραν, that is, have fixed in, or have pierced through) themselves in many sorrows. — For love of money like a thorn pierces and wounds the mind of man with stinging cares, vigils, anguish, fears, labors and troubles, as if to say: O man, why do you covet riches? You covet thorns, not roses; you seek prickles, not gems. Thus Chrysostom and his followers. But because the Apostle subjoins these sorrows to the apostasy of the avaricious, as if the avaricious entangle themselves in them after they have erred from the faith, not before: Hence Secondly, we shall better interpret many sorrows from the Hebraism as many sins and crimes, which follow infidelity and avarice. For the Hebrews call sin עמל amal, that is, labor and sorrow, because it is the cause of many sorrows. Thus Psalm VII, 15: "He hath conceived sorrow (that is, sin and iniquity, for it follows) and brought forth iniquity," namely which he conceived. Thus Juvenal teaches that the morals of the Romans were corrupted through riches and avarice, and from him St. Augustine, epistle 5 to Marcellinus. Hear him: "Humble fortune once kept Latin women chaste, nor did small dwellings allow corruption to touch them; labor, brief sleep, and hands vexed and hardened by Tuscan wool, and Hannibal near the city, and husbands standing in the Colline tower. Now we suffer the ills of long peace. Luxury, more cruel than arms, has settled upon us, and avenges the conquered world. No crime is absent, and no deed of lust, since Roman poverty perished." Thirdly, we shall most fully understand here any sorrows whatsoever, whether pure or joined with sin, which are wont to follow the avaricious, especially those fallen into infidelity; such as infamy, anguish of conscience, losses of temporal things, perplexity and almost necessity not only of usuries and frauds, but also of commerce with infidels, superstitions and errors, and all acts of infidelity, lest they lose the favor of their own, namely so that they may appear truly to have gone over to infidels and to have embraced infidelity from the heart; and finally fear, danger and guilt of hell, which is the sorrow of sorrows. "Wherefore," says Prosper, book II On the Contemplative Life, chapter XIII, "he who serves God must flee riches, which those who have seek not without labor, find not without difficulty, keep not without care, possess not without harmful pleasure, lose not without pain." Do not therefore love those things which, when loved, defile, when possessed burden, when lost torment. Excellently Galen, in the book On Curing Diseases of the Soul, chapter IX, shows that covetousness is insatiable and the cause of all sadness: "Know," he says, "that the cause of all grief is insatiability, from the fact that men have desires which can neither be satisfied nor fulfilled. For those are always desiring who are insatiable in present things: therefore if they have something double, they immediately strive to acquire triple; if triple, they begin to desire quadruple. Wherefore you will never be richer than all, but on account of immense desires, you will always be poor. Rightly therefore it is said that insatiability is the worst vice of the soul: for it is a kind of foundation of all desires, of money, of glory, of goods, of power, of contention," etc. And St. Chrysostom, homily, when Sartonius and Aurelius were sent into exile, vol. V: "A mad, he says, desire for riches is an incurable disease, a furnace which is never extinguished, a tyranny widely spread throughout the world: riches are ungrateful, fleeting, murderous, cruel and implacable, incurable beasts, a precipice steep on all sides, a rock full of constant waves, a sea agitated by countless winds, irreconcilable enemies, which never cease their enmity toward those by whom they are possessed." And Chrysologus, sermon 29: "Greed, he says, is a savage enemy, it harms by loving, strips by enriching, even captivates the sight, breaks faith, violates affection, wounds charity, disturbs peace, takes away innocence, teaches theft, persuades fraud, commands robbery." Moreover, Plutarch in his Moral Essays teaches that the avaricious live an unhappy life: "As that man from Chios, he says, sold the best wines to others, but drank the dregs himself: so those who corrupt all their possessions do not enjoy their own goods. When his servant was asked what his master was doing: While good things are present, he says, he seeks evil things."
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11. BUT THOU, O MAN OF GOD, FLEE THESE THINGS. — Theodoret and Chrysostom note in Scripture that men of exceptional holiness and familiar with God are called men of God, not because other men are not God's, but because these preserve the image of God, to which they were created, pure and whole from sins. Thus we commonly call men divine those who are admirable for rare virtue. Thus Achilles is often called by Homer δίος Ἀχιλλεύς, that is, divine Achilles. But note that this is a Hebraism; for the Hebrews call איש האלהים isch haelohim, that is, a man of God, him who is God's messenger among men, interpreter, vicar, through whom God speaks, acts and governs His people. Hence first, and most frequently, this name is given to Prophets, whom the Spirit of God governed. Thus to Elijah the captain of fifty says in IV Kings I, 11 and 12: "Man of God," to whom Elijah: "If I am a man of God, let fire come down from heaven," etc. Thus in I Kings IX, 6, of Samuel it is said: "There is a man of God in this city;" thus in Judges XIII, 6, Manoah of the angel whom he saw: "A man of God, he says, came to me, having the countenance of an angel;" thus in III Kings XIII, 1, it is said: "A man of God came from Juda in the word (that is, by the command) of the Lord to Bethel." But who this man of God is, is explained in verse 18, where he calls him נביא nabi, that is, a prophet; thus in II Timothy cap. III, verse 17, a teacher of sacred Scripture is called by Paul "a man of God:" for teachers are now what prophets were formerly. Secondly, איש האלהים isch haelohim, that is, a man of God, is a name given to kings, princes and prelates constituted by God, so that they may rule the people in His name: for to these God communicates His power of judging and governing (which the name elohim signifies). Thus Moses, constituted by God and God's messenger to the people, is called "a man of God," Deuteronomy XXXIII, 1: thus David, II Paralipomenon VIII, 14, is called "a man of God;" thus in Acts II, 22, Peter calls Jesus "a man approved by God (that is, a man of God) by virtues and signs, which God did through him;" and cap. XVII, verse 31, Paul calls Jesus "a man in whom God will judge the world." A man of God therefore is the same as a judge, legislator, prince, who judges, rules, acts in God's name and by God's power. Timothy is called "a man of God" in both senses: in the former, because he was a prophet, that is, a teacher of the people; in the latter, because he was a Bishop and prince of the Church of Ephesus and ruled it in God's stead, as if Paul said: Remember, O Timothy, whose thou art, whom thou servest: thou art God's, thou servest God, thou actest as God's vicar; see therefore that thou servest not avarice, concerning which I have hitherto spoken: for no one can serve God and mammon. BUT FOLLOW AFTER JUSTICE. — Δίωκε, that is, pursue, as a hunter pursues a beast, so thou justice: pursue, I say, that is, continue to pursue with greater study and effort, so that justice, piety, etc., which thou hast, thou mayest foster and increase in thyself and thy subjects: for there is signified here not an inchoate act, but a continued one, according to Canon 32. Note: For meekness, Ambrose reads tranquility of mind: for meekness produces this. Moreover, meekness is very necessary for a Bishop and Doctor, so that he may gently and effectively flow into minds and implant virtues in them and remove vices: for men of vice do not bear the harshness of correction.
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12. FIGHT THE GOOD FIGHT OF FAITH, LAY HOLD ON ETERNAL LIFE, WHEREUNTO THOU ART CALLED, AND HAST CONFESSED A GOOD CONFESSION BEFORE MANY WITNESSES. — In Greek it is ἀγωνίζου τὸν καλὸν ἀγῶνα, that is to say, Fight a noble or glorious contest of faith. For he alludes to the wrestling school and contests which were celebrated at Ephesus and in Greece. Again he alludes to military contests and combats, in which it is noble to fight bravely even unto death, so that a generous soldier might say to himself: Yield not to evils, but go forth more boldly against them; I would rather die than flee, and seek a noble death through wounds. For such ought a Christian to be, that as a soldier of Christ he might fight for Christ and the faith of Christ even unto death and martyrdom. Whence the Apostle exhorts Christians everywhere to undertake this contest generously, as in Philippians I, 30: "Having, he says, the same contest (in Greek ἀγῶνα) which ye saw in me and now hear of me." Hebrews XII, 1: "Let us run with patience to the contest (ἀγῶνα) set before us." I Corinthians IX, 25: "Every one that striveth for the mastery refraineth himself from all things; and they indeed that they may receive a corruptible crown, but we an incorruptible one: so run that ye may obtain." Which here he says in almost the same words: "Fight the good contest, lay hold on eternal life." Secondly, the contest or agon of faith which a Bishop undergoes, of which the Apostle properly treats here, is a contest such that he show himself a most vigorous defender, propagator and champion of the Christian faith against all the snares and persecutions of Jews, Gentiles and heretics. Such was the agon of Paul, I Thessalonians II, 2: "Having suffered, he says, and been shamefully treated, etc., we had confidence in our God to speak unto you the Gospel of God in much conflict," in Greek ἀγῶνι; and II Timothy IV, 7: "I have fought a good fight," in Greek τὸν καλὸν ἀγῶνα ἠγώνισμαι. He describes this agon in II Corinthians chapter XI, verses 23 and following. Thirdly, the agon of faith is called that by which every Christian and especially a Bishop fights against sins and vices, and all the allurements of the world and concupiscences, as well as terrors. It is called "of faith," both because it is undertaken for the sake of the faith of Christ; and because faith working through hope and charity accomplishes this warfare. For it persuades the Christian that for the love of his God and in hope of obtaining the heavenly prize he should fight strenuously in this war. "This is the victory that overcometh the world, even our faith," says St. John, I epistle, chapter V, verse 4. Whence the Apostle, to the Hebrews XI, teaches that "the saints through faith conquered kingdoms, wrought justice, and did other wonderful things, some of which they accomplished, others endured." LAY HOLD (by fighting manfully as on a palm of victory) ON ETERNAL LIFE, WHEREUNTO (in Greek εἰς ἥν, that is to which) THOU ART CALLED — by God. Thus all the Saints of every age have fought, and by fighting have obtained the praise and crown of virtue. Hear St. Chrysostom, sermon On Martyrs, volume III: "From the beginning of the world, he says, innocent Abel is slain, Enoch pleasing to God is taken up, just Noe is found, faithful Abraham is proved, meek Moses is known, chaste Jesus, gentle David, acceptable Elias, holy Daniel, the three youths are made victors, the Apostles disciples of Christ are held as teachers of believers; instructed by whom the Confessors most strong fight, the Martyrs perfect triumph, and Christians always as an army armed by God overcome the devil. In these there are always equal virtues, dissimilar combats, glorious victories." Then, stirring up individuals to the contest by the example of these, and sounding the trumpet call to them, he says: "Whence art thou, Christian, a delicate soldier, if thou thinkest thou canst conquer without fighting, triumph without contest. Exert thy strength, fight bravely, contend fiercely in this battle. Consider the covenant, attend to the condition, know the warfare: the covenant which thou hast promised; the condition by which thou hast come; the warfare to which thou hast given thy name." Thus the seven brothers Maccabees with regard to eternal life and in hope of blessed resurrection each stirred up the other to fight against Antiochus; whence the second, steadfastly extending his tongue and hands to the executioner to be cut off: "These things, he says, I possess from heaven; but for the sake of God's laws I now despise these very things, because I hope to receive them back from him." And the mother exhorting them said: "The Creator of the world, who shaped the generation of man and devised the origin of all things, will also in his mercy give you back both breath and life, as now you despise yourselves for the sake of his laws." And turning to the youngest: "I beseech thee, my son, to look upon heaven, etc., that thou mayest not fear this executioner; but being made worthy of thy brothers, accept death, that in his mercy I may receive thee again with thy brothers." For to those fighting eternal life is promised, and is given as a prize. Hear a beautiful vision on this matter, which John Moschus relates in the Spiritual Meadow, 130: "He told us also this about himself," he says, "Abba Athanasius: There came to me at some time a thought, saying: What do you think will be the lot of those who strive and those who do not strive? And when I had been caught up in ecstasy, someone came to me saying to me: Follow me; and he brought me to a certain place full of light and glory, and placed me beside a certain door, whose appearance cannot be described: but we heard within as it were an innumerable multitude praising God. And when we knocked, someone inside heard and said: What do you want? My guide said: We wish to enter. He answered: No one dwelling in negligence shall enter here; but if you wish to enter, go, strive, esteeming nothing the vanities of the world." And thou hast confessed, that is to say, for the sake of obtaining this palm, namely eternal life, thou hast confessed a good confession: First, in baptism, says Chrysostom, Theophylactus, Ambrose. For formerly adults, such as Timothy, who were converted from paganism to Christianity, made public profession of faith and Christianity; which Augustine teaches that Victorinus the Rhetor did, in book VIII of the Confessions, chapter II. Hence to retain this confession of faith and to profess it in voice and life, the Apostle often exhorts his own, as in Hebrews X, 23: "Let us hold," he says, "the confession of our hope unshaken." II Corinthians IX, 13: "Glorifying God in the obedience of your confession in the Gospel of Christ." Hebrews III, 1: "Consider Jesus the Apostle and high priest of our confession." Secondly and rather, "thou hast confessed," or, as the Syrian translator, Vatable and others render it, thou hast made a good profession, when in the persecution by the Gentiles, and especially by the craftsmen of Diana of Ephesus, thou didst show and exhibit a notable testimony of faith, indeed a defense of it, at Ephesus in the public theatre of all Asia, at the risk of thy life. Thus also Chrysostom and Theophylactus explain it: for it is clear that the Apostle is chiefly referring to this persecution and testimony, because he speaks of a profession in which, as has been said, professing the faith of Christ, thou dost strive the good strife, so as to lay hold on eternal life. Whence also immediately after he adds that Christ made such a confession before Pontius Pilate, namely in the supreme persecution of the Jews seeking Christ unto death, so that he might be condemned to the cross by Pilate, because he confessed himself to be the Messiah. Thirdly, not badly do St. Thomas, Cajetan, Lombard, understand it of that profession and promise which Timothy made, in the presence of the Christian people, when he was consecrated Bishop, namely that he would preach the faith and faithfully care for the Church of Ephesus. Thus monks and Religious make a good confession and profession, when they make vows, by which they profess themselves to renounce the world, the pleasures of the world and divisible life, as St. Dionysius says, chapter VI of the Ecclesiastical Hierarchy, page 2.
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13. I CHARGE THEE BEFORE GOD, AND CHRIST JESUS, WHO GAVE TESTIMONY UNDER PONTIUS PILATE A GOOD CONFESSION. — Ambrose notes that the Apostle commands so severely, not so much on account of Timothy, whose zeal did not need this precept, but on account of his successors, and all the Bishops who would come after. Secondly, here he adds to the Bishop two spurs to sharpen his virtue and spirit in this struggle which Paul prescribes. The first is, that he contend "before God, who giveth life to all things," that is, who gives and preserves life to all living things, and especially who will raise all men from death to life in the resurrection, as if to say: Come then, O Bishop! fight manfully, knowing that there is prepared for thee by God in the resurrection a crown of eternal life. The second is, that he contend before Christ, whom he here sets forth as an example of good confession: for he will not fail in tribulation or persecution, who shall have seriously considered how much Christ suffered for him, and how constantly and patiently. Most excellently does Cyprian, book II, epistle 6, to the Martyrs and Confessors, exhort them, saying: "If the battle shall have called you, if the day of your struggle shall have come, fight bravely, contend steadfastly, knowing that you contend before the eyes of the present Lord, and through confession of His name arrive at His glory: for He is not such as to behold only His servants, but He Himself struggles in us, He Himself contends, He Himself in the struggle of our agony both crowns and is crowned." Whence note thirdly: Christ "gave testimony a good confession," that is, a testimony which was a good confession: for it is an apposition; for in Greek it is, μαρτυρήσαντος τὴν καλὴν ὁμολογίαν, that is, who (namely Christ) testified, or made to be testified a good or excellent confession. This good or excellent confession of Christ was that by which before Pontius Pilate, and the whole council and people of the Jews, He professed Himself to be the Messiah, the King of the Jews, sent into the world to bear witness to the truth, namely to teach men the true doctrine of living well and piously and of attaining eternal salvation. Thus Chrysostom, Theophylactus and others. Note fourthly: The Apostle did not say: He confessed a good confession, as he had said of Timothy in the preceding verse, but: "He testified, or made to be testified, a good confession;" because Christ made His confession uttered by word of mouth true by the endurance of passion, cross and death, and confirmed and sealed it with His own blood. Thus Chrysostom with his followers. For this is what the Greek μαρτυρήσαντος signifies. For Christ is a Martyr and the leader and head of Martyrs: whence in the Apocalypse I He is called a faithful witness (in Greek μάρτυς), and from this Martyrs are so called, who by their blood, death and martyrdom testify that the faith of Christ is true; but others who in tribulations, being tested, professed the faith of Christ, were called Confessors from their good confession: and if afterwards they were put to death on account of this, they were called Martyrs, hence concerning Christ the Church sings: "O glorious King of Martyrs, crown of the confessors."
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14. THAT THOU KEEP THE COMMANDMENT WITHOUT SPOT, BLAMELESS. — Some understand the commandment of charity, which is the first, great and general commandment. Secondly, others take it of the commandment which was delivered to the baptized in baptism, namely that he should keep the garment of innocence which he received, and show himself immaculate and blameless to Christ coming to judgment. Thirdly and better, others understand the commandment which immediately preceded, namely: "Fight the good fight of faith." Fourthly and most fully, "commandment," that is commandments, as if to say: Whatever thou, O Bishop, I have prescribed and enjoined upon thee in this epistle, keep this. Note: This commandment orders that it be kept "without spot," not as if the commandment, which is holy and pure in itself, could be blamed, but that the one to whom the commandment is given ought to keep it wholly and inviolably, so that he cannot justly be blamed for its neglect or violation. It is therefore a hypallage: for the commandment is kept "without spot and blameless," when the one obeying the commandment keeps himself without spot and blameless: whence the Greek thus has it, τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον, καὶ ἀνεπίληπτον. Where τὸ ἄσπιλον is not to be referred to ἐντολήν, but to σέ, and can be translated with Vatable, Erasmus and others, as: keep the commandment immaculate and blameless. Hence also Chrysostom and Theophylactus explain it thus, as if Paul said: Keep my commandments wholly, so that thou contract no spot either in doctrine or in morals, for which thou mightest justly be blamed. Secondly however, Oecumenius, Hesselius and Primasius properly say that the commandment itself is kept by the obedient one without spot and blameless; because he who disobeys and transgresses the commandment, in a certain way casts some mark and blemish upon the commandment itself, and stains it and causes it to be blamed; especially if he be a Bishop; for if he live badly, he causes the Gentiles to blaspheme both the law and the name of Christ and of Christians. Thus in James IV, 11 it is said: "He that detracteth his brother, detracteth the law," which namely forbids detraction. For just as he who obeys this law and others honors the law: so he who violates the law and detracts from his neighbor, detracts from the law itself, and by that very fact despises and brings into disrepute the law. UNTIL THE COMING OF OUR LORD JESUS CHRIST. — For coming the Greek is ἐπιφάνειαν, that is appearance, illumination and illustrious and splendid coming: for, as it is said in Matt. XXIV, 30: "They shall see the Son of Man coming in the clouds of heaven with great majesty and power." By this mention therefore of the illustrious and glorious coming of Christ to judgment, the Apostle stirs up the Bishop and all Christians, that they keep themselves without spot in obedience to the commandments of Christ, inasmuch as they know that they are to be endowed by Christ and with Christ with eternal glory. Whence this coming of Christ ought to be to Christians not a terror, but an object of prayer and desire. "For if," says Augustine in Psalm CXLVII, "we loved Christ, we would surely desire his coming."
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15. Whom (supply the advent of Christ, as is evident from the Greek ὃν) in His own times shall show (that is, will exhibit) BLESSED AND ONLY POWERFUL. — Note: For blessed the Greek is ὁ μακάριος, that is to say, That blessed one, who namely is himself beatitude itself, and makes blessed all angels and saints, and you, O Timothy, and all Christians will he make blessed, if they keep his commandments without blemish, as I have said. Secondly: For only powerful the Greek is μόνος δυνάστης, that is, sole dynast and prince, because namely God alone has from himself all dominion, power, principality, and that so absolute, powerful and eminent, that in respect to it created princes and dynasts appear not to be princes and dynasts, but only servants of God, to whom God grants and communicates, as it were gratuitously and as if begged, a shadowy, meager and temporal dominion and principality. Thus it is said: "No one is good save God alone;" again: "I am who am," because the being of God and the goodness of God are so perfect, solid and immense, that all created essence and goodness in respect to that uncreated is scarcely a shadow, as it were. Paul says: Fear not the dynasts and kings of the world in the confession and defense of the faith, O Timothy: for over these presides the supreme dynast, who alone is properly and absolutely dynast, whom you serve, and who has care of you and will protect you against all the dynasts of the world. Thus Chrysostom. KING OF KINGS. — In Greek βασιλεὺς τῶν βασιλευόντων, that is, king of those who reign, namely not only of kings, but also of tyrants. Erasmus distinguishes these three epithets of God thus: δυνάστης, he says, is called the governor and prince of the commonwealth: for dynastae are those who hold the commonwealth by power; which is proper to God, inasmuch as he is subject to no laws. Βασιλεύς moreover, that is, king, God is called from providence, as it were πᾶσι ἐπιλεύσσων, namely because he provides for all; and this uniquely befits God. Finally he is called Lord because it is a name of authority: for no one can rescind what has pleased God. Thus Erasmus. But this distinction is more minute and meager: rather it seems the Apostle gathers these as it were synonymously to explain and exaggerate the immense power and dominion of God transcending all things, and this through names and titles of dignities, which among men signify a certain gradation from lowest to highest. For among men the least among princes are dynasts; greater than these are kings; but the greatest are Lords or Emperors. Thus Augustus, Tiberius, Nero and other Roman Emperors were called Lords, namely supreme and absolute, as is evident from Acts XXV, 26. Thus even now the Emperor of the Turks is called by them the Great Lord. Hence also God is called אדני Adonai, that is, Lords in the plural, that is, much and great Lord.
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16. Who alone hath immortality. — As God is said to be alone powerful, so also alone immortal, namely from himself most fully and absolutely, so that death or destruction can be brought upon God by no thing; for angels and souls, although they participate in God's immortality, just as also in God's spiritual being, do so imperfectly and tenuously, and equally as they participate in God's being, and therefore can be absolutely destroyed and annihilated by God. Hence Plato in the Timaeus introduces God speaking thus to the lesser gods, that is to angels: "You have been born immortal indeed, and yet you are not altogether indissoluble: nor yet shall you ever be dissolved, nor shall you undergo the fate of death. For my will is a greater and more excellent bond for preserving you in life than the bonds by which you were then bound together when you were being generated." Secondly, St. Augustine, book I On the Trinity, chapter I, and Gregory, book XII of the Morals, chapter XVII, understand by "immortality" here immutability: for immutability is the reason and as it were the cause of incorruptibility and immortality, and conversely, all immutability is a kind of immortality, just as all mutability is a kind of death, and vice versa. For that which is changed passes from what it was to something else which it was not: which is a kind of death and destruction of the prior being, which perishes by this change. Now in this sense it is clear that God alone is immortal, that is immutable: for angels and men are mutable. Whence St. Bernard, sermon 81 in the Song of Songs, infers that the human soul, although it be immortal, yet has only a small share of immortality, because the Apostle says of God: "Who alone hath immortality." "Which I think," he says, "is said for this reason, that God alone is by nature unchangeable, who says: I am the Lord, and I change not. For true and complete immortality receives neither change nor end; because all change is a kind of imitation of death. For everything that is changed, while it passes from one being to another, in a certain way must die what it is, so that it may begin to be what it was not. But if there are as many deaths as changes, where is immortality? And to this variety is subject the creature itself," etc. Note that this is said against Simon Magus: for he, besides God, posited other powers or princes immortal and powerful through themselves and independent as it were from God. In order that Paul might remove these, he says that God alone is powerful and immortal from himself. You will say: The Father alone is here said to be powerful and immortal; therefore the Son and the Holy Spirit are not immortal and powerful through themselves. I answer first, by denying the antecedent: for the Apostle speaks here absolutely of God, who is common to the three persons. Whence St. Augustine, book I On the Trinity, chapter VI, wishes the Apostle here to speak of the whole Holy Trinity. Secondly, even if the Apostle were to say, as Chrysostom wishes, of the Father alone: The Father alone is powerful and immortal; by this very fact it should not be understood that the Son or the Holy Spirit are excluded, but only those things which are of another nature, or which have a different essence than God the Father has. For it is an axiom of theologians that exclusive particles, alone, only, solely and the like, in divine matters, when they are added to notional acts, exclude other persons; but when they are added to essential attributes (such as power, immortality, etc.), they exclude only other essences, or things which have a different nature. Therefore both the Son and the Holy Spirit, as well as the Father, have omnipotence and immortality through themselves, or from themselves, that is, from their essence and divinity. Thirdly, Cyril answers, book IV of the Treasury, final chapter, that the Father alone has power and immortality from himself, because he has them from no other: but the Son and the Holy Spirit do not have them from themselves, but from the Father, because he is the principle of the whole Holy Trinity, so that this denotes not nature but person. DWELLETH IN LIGHT INACCESSIBLE. — This light is the very splendor and glory of the uncreated divine majesty, immense and ineffable, which is the source of all light, brightness, knowledge, glory; and to speak in a word, this light is God himself. Whence God is said anthropopathically to dwell in it: for God properly has no house in which he dwells, but dwells, that is exists, in himself. Secondly, this light is inaccessible to us: hence to us it is not light, but darkness. Hence in the Old Testament God appeared to Moses and the Prophets in a cloud and darkness, Exod. XX, 21; Psalm. XVII, 10 and 12: "He hath made, saith he, darkness his covert;" Psalm. XCVI, 2: "Clouds and darkness are round about him." On which account St. Dionysius, epist. 5 to Dorotheus: "Darkness, saith he, is divine and inaccessible, in which God is said to dwell: this is invisible on account of its surpassing brightness, and inaccessible on account of the immense abundance of light." Therefore the infinite light of God is called in Scripture darkness and cloud: because it dazzles our eyes, so that they can no more behold this immense glory of God than the densest darkness, or some other darkness, or a black cloud. WHOM NO MAN HATH SEEN, NOR CAN SEE, namely with a bodily eye. Thus Hesselius. Secondly, the Commentary ascribed to Ambrose understands these words of the Father alone, whom he denies to have appeared in the Old Testament, so that none of the Prophets or men saw God the Father, but only the Son. For he wishes that in all appearances the Son alone appeared. But this is refuted by St. Augustine, lib. II De Trinitate, XVIII, and more truly by Ambrose on that passage of Luke I, 11: "An angel of the Lord appeared unto him," and he teaches that the Father and the Holy Ghost also appeared; and it is evident from Genesis cap. XVIII, where Abraham saw three Angels representing the three persons of the Holy Trinity: hence he saw three, but addressed and adored them as three in one. Thirdly, others understand these words of this mortal life, as if Paul said: In this mortal life neither I, nor Moses, nor anyone else saw, or can see the divine essence. But this does not appear to be absolutely true: for even if we grant that no one has actually seen God, God can nevertheless cause some mortal man to see the divine essence. Hence fourthly, properly and solidly, no one can see God, namely by himself and by the powers of his nature, or no one can see God by his own mental acuity, his natural keenness, his ingenuity, as the Anomaeans presumed: but it is necessary that a man about to see God be elevated above man, and transcend nature through grace and be raised above himself, and as it were receive a supernatural power of vision and eye, namely the light of glory, by which he can see God. What therefore is said in Genesis XXXII, 30: "Jacob saw God face to face," and Moses, Num. XII, 8, is said mouth to mouth, as a friend conversing familiarly with God, is to be understood not of the divine essence, but of a body assumed by God, or rather by an angel representing the person of God, in which face to face the angel in God's stead conversed with Moses and Jacob. Hence Theologians rightly conclude that there is not, nor can there be any created substance to which it is connatural to see Him, or which by the powers of its own nature can see God, and consequently to which the light of glory is natural: for to such a creature God would not dwell in inaccessible light, but in light accessible of itself; and such a creature could of itself see God, and consequently ought to be of such a divine order, and in the same order with God, and as it were equal to God. All which things are repugnant to the Apostle here, when he says that God so transcends all created things, and all intellect whatsoever, whether created in fact or possible, that by none by their own powers and by the powers of their own nature can He be approached, accessed, or seen. Thus cap. I, vers. 17, he called God "the King of ages invisible." TO WHOM BE HONOR AND POWER EVERLASTING. — For power in Greek is κράτος, which signifies not only power, but also strength and might, as if to say: The kings of this world have their strength and power, but brief: "for all power is of short duration;" but God has strength and power eternal, by which He will punish the wicked eternally, and will make the Saints partakers of His glory and kingdom at the coming of Christ to judgment.
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17. CHARGE THE RICH OF THIS WORLD NOT TO BE WISE IN HIGH THINGS, NOR TO HOPE IN THE UNCERTAINTY OF RICHES. — Since in verses 6 and following he dealt with the vices of those desiring to become rich, hence he passes to the vices of the rich themselves and their remedies. For Ephesus was a noble emporium of Asia; whence many merchants of great wealth were in it. Note: He calls them "the rich of this world," because there are other rich of the world to come. They are called therefore rich and riches of this world, because with this world they pass away like a bubble and a moment. Secondly, because they are earthly, wretched, vile and base, such as is this world and worldly men, and all worldly things. Thus the rich man Dives was rich in this world, but in the future poor: on the contrary Lazarus the beggar was poor in the present life, in the future rich. See St. Augustine, sermon 212 On the Seasons. Secondly, Paul wishes that Timothy the Bishop charge the rich not to be wise in high things, in Greek μὴ ὑψηλοφρονεῖν, which Ambrose translates as not to be wise proudly; Vatable, not to be haughty in mind; but properly it signifies to think highly of oneself, to make much of oneself, to arrogate much to oneself. "For as a worm is born in an apple, so pride is born in riches," says Anselm; and Augustine, sermon 5 On the Words of the Lord according to Matthew, vol. X: "Every," he says, "apple, every grain, every wheat, every tree has its worm: one worm is in the apple, another in the pear, another in the bean, another in the wheat: the worm of riches is pride." Thirdly, he wishes the rich "not to hope in the uncertainty (in Greek ἀδηλότητι, that is uncertainty) of their riches," because these riches are unstable, perishable, and by the slightest wind of war, shipwreck, theft and any change of human affairs are blown away, perish and are transferred from one to another, so that he who today is richer than Croesus, tomorrow is poorer than Irus. Add that in death, whose day and hour is uncertain to us, all riches will abandon us: so that we are not so much masters of riches as usufructuaries, says Chrysostom. Who therefore is wise to fix his hope in them? "Fool," says Christ to that rich man, in Luke XII, 20, "this night they will demand thy soul of thee; and the things that thou hast prepared, whose shall they be?" Hence Diogenes the Cynic, because riches are vile and fleeting, called them the vomit of fortune. Chrysostom, homily on Eutropius, calls them a fugitive slave, nay a murderer; and he sets forth as an example Eutropius himself, who from the highest station, namely by accumulating for himself many merits of good works: for true riches are not gold and silver, but virtues and the works of virtues.
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17. But (hope) in God the living (who furnishes us ALL ABUNDANTLY FOR ENJOYMENT), 18. DO GOOD, BECOME RICH IN GOOD WORKS, GIVE EASILY, COMMUNICATE, 19. LAY UP FOR THEMSELVES A GOOD FOUNDATION FOR THE FUTURE, THAT THEY MAY LAY HOLD ON TRUE LIFE. — Aptly against the uncertainty of riches, which do not endure but quickly perish, he sets forth the living God who always endures, lives and thrives. For thus the Hebrews call God eternal and stable אל הי el chai, that is, the living God; so that they may set him against the gods of the Gentiles and idols, which are gods of stone and wood, and therefore false and dead. Whence St. Augustine, sermon 205 On the Seasons, says: "The Apostle commands us not to hope in the uncertain riches, but in the living God. A thief takes away gold from you; who takes away God from you? What does the rich man have, if he does not have God? Do not therefore hope in riches, but in the living God, who furnishes us abundantly with all things, and with all things also himself." The same in book XIII of the Confessions, viii: "It is ill with me," he says, "except in you, and all abundance to me which is not my God, is poverty." Secondly, "the living God" signifies God rich, generous and liberal, who life and all his goods he breathes forth and communicates to us abundantly; hence by the Greeks the highest of gods is called Ζεύς or Ζῆν, because, as Laertius says in Zeno, τοῦ ζῆν αἴτιός ἐστι, he is the cause of life to others. Whence Paul here explaining the same thing adds, "Who furnishes all things abundantly" (πλουσίως, that is richly, opulently, copiously: for he alludes to the word πλουτεῖν, that is riches, of which he spoke before), — he is who is and is called in Hebrew saddai, concerning which I have spoken at Philippians iv, 11. Here therefore "he furnishes all things for enjoyment," so that namely with air, water, light, sun, elements, says Chrysostom, we may enjoy equally poor and rich, and that we may abound in the fruits and riches of the earth, and in all nourishment and comfort of soul and body (concerning which Seneca discourses beautifully, book IV On Benefits, chapter IV) and that we may enjoy them, that is use them with pleasure: "For God fills our hearts with food and gladness," as it is said in Acts xiv, 16; for otherwise properly we use present goods only, but we enjoy eternal goods. Whence St. Augustine, sermon 5 On the Words of the Lord according to Matthew: "God furnishes," he says, "both temporal and eternal things: temporal things to be used as wayfarers, eternal things to be enjoyed as inhabitants: temporal things so that we may do good; eternal things, so that we may become good." Note: The Apostle here gives seven precepts to the rich. The first is, that they do not fix their hopes in their riches. The second, that they hope in the living God. Third, the Apostle wishes to command the rich to do good, in Greek ἀγαθοεργεῖν, that is that they work good works, and flee luxury and other sins and evil works, which riches are wont to bring forth. Fourth, he wishes that they "become rich in good works," namely by accumulating for themselves many merits of good works: for true riches are not gold and silver, but virtues and the works of virtues. Fifth, that they "give easily," in Greek εὐμεταδότους εἶναι, that is, says Ambrose, that they be easy in imparting, in giving, in giving alms. Sixth, that they "communicate," that is acknowledge their equals as other mortals, says St. Augustine, sermon 3 cited On the Words of the Lord; and, as Haymo, to communicate, he says, is to remember oneself mortal and to be a partner with other men in frailty. Secondly, the Greek κοινωνικούς, that is communicating, Chrysostom, Theophylactus, Oecumenius interpret as benevolent, friendly, lovers of society, humane, who do not despise others especially the poor, but speak and act with them familiarly without pride. Thirdly, and more aptly to what follows and precedes, by "communicate" understand to lend easily, to loan and to make the use of their things common, for just as by "give easily" he understood easy donation: so by "communicate" he understands easy communication of their riches through loan, lending, and other modes distinct from donation. For he wishes the rich not only to donate their things liberally, but also to give them for use: for riches have been given to them for use both their own and that of others; yet the avaricious hold them tenaciously, and do not allow them to depart from their sticky hands; but the liberal communicate them liberally. Seventh, the Apostle wishes the rich to "lay up for themselves a good foundation." This foundation the Commentary ascribed to Jerome and another ascribed to Primasius (which both, as I said in the preface, are really by Pelagius or some Pelagian) interpret as selling all things and giving to the poor; which he wishes to be a precept. For this was also among other heresies of Pelagius, namely that it is a precept from Christ and from the Apostle for Christians to sell all their possessions and give them to the poor, and consequently that riches are forbidden to all Christians and poverty is commanded, and therefore the rich cannot be saved; and that Christ taught this in Matt. xix, 24, when He said: "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven." St. Augustine refutes this in epistle 89 to Hilarius, Question IV, and recalls the exposition of this passage already mentioned, and calls it Pelagian. Whence it follows that these commentaries ascribed to Jerome are by some Pelagian: but he refutes it on this ground, that St. Paul wishes the rich to support wives, children and servants: but these cannot be supported without wealth. Again, because no such precept of poverty exists that is given to all Christians; for Christ does not say: If thou wilt be a Christian, but: If thou wilt be perfect, go and sell all; but the passage of Matthew, chapter xix, has another sense, as I shall say there. I say therefore: The Apostle wishes the rich to lay up and store for themselves "for the future," namely age, "a good foundation," that is, firm and well-founded riches, namely spiritual, heavenly and eternal: such as virtues and works of virtue and piety. For he opposes these riches as it were a solid foundation to the uncertain wealth of this age. Thus Chrysostom, Theophylactus, Anselmus and Theodoret, who teaches at the end that the true riches of a Christian man are laid up in heaven, where Christ admonishes us to place our treasures, which neither rust destroys nor moth corrupts. Note here: The Apostle calls good works the "foundation" of the future building which is prepared for us in heaven; because the whole preparation of future glory is through merits, which we acquire here through grace, as St. Thomas says. Whence the Apostle adds: "That they may lay hold on the true life," namely the blessed and eternal life, which is true wisdom and knowledge: for good works are the foundation of eternal life, by which namely eternal life is acquired and built upon. Whence it clearly follows that "good works" are the meritorious cause of eternal life. Thus Chrysostom, Theophylactus and others. Note secondly, that "true life" is called that which is the life of the Blessed in the heavens. Whence the Greek texts have ὄντως αἰωνίου, that is, eternal life: for this present life is not life, but vanity and rather to be called death than life. "This is therefore," says St. Augustine, sermon 5 On the Words of the Lord according to Matthew, "false life; true life is therefore to be laid hold of; our faculties must be transferred to the place of true life, so that we may find there what we give here." Just as therefore it would be foolish for one who ought to migrate to another place, where he would find nothing except what he had sent ahead, yet to wish to send nothing there: so it is foolish for one who does not here send his riches ahead through almsgiving and good works into the future life in heaven, so that there he may be nourished and live from them eternally. A beautiful parable declares this same thing to King Josaphat, Barlaam according to Damascene, chapter xiv of the History of the same.
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20. O TIMOTHY, KEEP THAT WHICH IS COMMITTED TO THEE. — Again and again the Apostle returns and impresses upon Bishop Timothy that he should beware of new and false doctrines, and defend the ancient and true faith. Because this matter troubled the mind of the Apostle, who foresaw heresies about to arise. For "deposit," Ambrose reads "loan"; Oecumenius, by deposit, understands the precepts of God here proposed by Paul to Timothy; others with Theodoret understand grace, the gift and office of Bishop; Cajetan takes the people as a flock committed to Bishop Timothy under the character of a deposit; others understand charity, or even chastity. But it is certain that by "deposit" the Apostle understands sound doctrine, which was entrusted to Timothy as Bishop, and commended to him as a deposit from God and Paul. Whence it follows that this doctrine is accustomed to be handed down through hands, and that Bishops are its guardians bound to this, that they permit not even the smallest part of it to be taken away or corrupted. For the law of deposit, says Chrysostom, does not permit that any part of it perish without fault on the part of the depositary. Hence St. Basil, when the prefect of the Arian Emperor Valens urged him to yield in certain matters, answered thus: "Those nourished on divine utterances do not permit even one syllable of divine dogmas to be corrupted; but for them, if it should be necessary, they embrace all kinds of death." That this doctrine is called here "deposit" is evident first, because thus Paul explains himself, adding: "Avoiding profane novelties of words, and oppositions of knowledge falsely so called;" where profane novelties and falsely so called knowledge are to be avoided as opposed and contrary to the deposit; if therefore falsely so called knowledge is opposed to the deposit, it follows that the deposit is truly so called knowledge, namely sound doctrine. Second, the same is evident from the Second Epistle, where he again and again commends this deposit to Timothy, and uses almost the same words as here, when he says in chapter 1, verse 13: "Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus: keep the good deposit." And chapter 2, verse 2: "The things which thou hast heard of me by many witnesses, the same commend to faithful men." And below: "Take care of thyself, etc., rightly handling the word of truth, but avoid profane and vain babblings." Behold the same thing which he says here: "Avoiding profane novelties of words." Third, because thus explain Chrysostom, Theophylactus, Oecumenius, Anselmus, and most beautifully Vincent of Lérins in his golden little book against heresies, after the middle of the book. From which note, that sound doctrine is called "deposit," first, because it was deposited with the Church by Christ and entrusted and committed to the Apostles and Bishops to be kept like a deposit. Whence Vincent beautifully, explaining and pressing each word of the Apostle: "O Timothy," he says, "O Bishop, O priest, O teacher! O, is an exclamation of foreknowledge and charity: for he foresaw the errors which he grieved over that would come; keep the deposit on account of thieves, on account of enemies, that is, sound doctrine, which has been entrusted to thee as Bishop by me and by Christ, not which has been invented by thee; which thou hast received by tradition, not which thou hast devised; of which thou ought to be not the author, but the guardian." Second, keep the deposit, that is, preserve the talent of the Catholic faith inviolate and undefiled: thou hast received gold, return gold; do not substitute lead, do not substitute bronze: teach the same things which thou hast learned in the same way, adorn them, illustrate them, so that when thou speakest newly, thou speakest not new things. Thirdly, the deposit, that is the Catholic doctrine, universal, one and the same flowing forth through the successive ages by an uncorrupted tradition of truth and destined to remain forever without end, guard it. Avoiding, as a viper, as a scorpion, as a basilisk, profane things, that is those which have nothing sacred, nothing religious, alien from sacred faith, Church, religion, novelties of words, that is of dogmas, of things, of opinions and consequently of discourses, which are contrary to antiquity, which are contrary to what is ancient. If novelty is to be avoided, antiquity is to be retained; if novelty is profane, antiquity is sacred; if novelties are received, it is necessary that the faith of the blessed fathers be violated either wholly or certainly in great part, it is necessary that all the faithful of all ages, all saints, chaste ones, virgins, all clergy, Levites, priests, so many thousands of Confessors, so great an army of Martyrs, so great a throng of cities, so great a multitude of peoples, so many islands, provinces, regions, nations, kingdoms, the whole world finally incorporated into Christ the head through the Catholic faith, through so long a stretch of centuries, be pronounced to have been ignorant, to have erred, to have blasphemed, not to have known what they believed. Let the Novatians hear and weigh these things, to whom it is a concern to seek sound faith and eternal salvation. AVOIDING PROFANE NOVELTIES OF WORDS. — The Greek texts already have κενοφωνίας, that is vanities or emptiness of words; and thus the Syrian, Oecumenius and Theophylactus read it, who call them mataeologies and vain speakings, such as was that of Triphyllius the Bishop, otherwise learned, who in a sermon relating those words of Christ: "Take up thy bed and walk," for bed as a word somewhat inelegant, said "couch"; whom hearing the great Spyridon reproved saying: "Art thou more excellent than he who said bed?" witness Nicephorus, lib. VIII, cap. XLII. But Chrysostom, Ambrose, Augustine and the ancients everywhere read with our Interpreter καινοφωνίας, that is novelties of words. He alludes to and censures the new and portentous names of the thirty aeons of Valentinus, and the 365 principles which the Gnostics had, and other things similar to these of other Novatians. Concerning which Jerome in Amos III, to those words, Gather yourselves together, ye mountains of Samaria: "Each one," he says, "fashions what he wishes and adores his own fashioning, as Marcion a good God and an idle one; as Valentinus thirty aeons, and the last Christ, whom he calls ἔκτρωμα, that is an abortion; as Basilides, who calls the almighty God by a portentous name ἀβραξάς: the same according to the Greek letters and the number of the annual course he says is contained in the circle of the sun; which the Gentiles under the title of other letters call μέτραν." Such a novelty of word was devised by the Arians, when denying that the Son is to the Father ὁμοούσιον, that is consubstantial, they invented that he is to the Father ὁμοιούσιον, that is similar in substance. Note: The sign of heresy is novelty of doctrine and of words, and hence heretics everywhere by the Fathers are marked as innovators, detected and condemned. Whence St. Augustine, Against Cresconius, lib. II, cap. LIII, thus presses Cresconius: "You say," he says, "that the Church has perished and show whence you were born. Therefore the Evangelical doctrine alone is said to be true and ancient by excellence, to the envy of the false, which is called new." The same to Optatus, on the nature of the soul: "Always," he says, "novelty was suspect to holy men." On the contrary, sound doctrine is old and ancient, derived to us inviolate from the times of Christ and the Apostles. Hence St. John, epistle I, cap. II, vers. 7: "No new commandment," he says, "do I write unto you." And vers. 24: "That which you have heard from the beginning, let it remain in you." Tertullian strikes down and slays Marcion with this weapon of antiquity, in book IV Against him, chapter IV, when he says: "I say my Gospel is true, Marcion says his is: who among us will determine the matter, unless the reasoning of time prescribes authority to what is found to be more ancient; and prejudges corruption against what is proved to be later? For insofar as falsehood is the corruption of truth, truth must necessarily precede falsehood." The same author, Against Hermogenes: "We are accustomed, he says, for the sake of brevity to prescribe against heretics on the ground of their lateness." With the same weapon St. Jerome struck all innovators, writing to Pammachius and Oceanus: "Why, he says, after four hundred years do you strive to teach us what we did not know before? For until this very day the Christian world has been without this doctrine." And Nazianzen, to Clidonius: "If, he says, faith began before these thirty years, when there have been nearly four hundred years since Christ was made manifest, certainly our Gospel in so long a time was empty, and our faith empty," etc. And Augustine, book II Against Cresconius, chapter XIV, objects this to the Donatists: "The Church, he says, is said to have perished; and show us whence you were born." Concerning which matter again Tertullian, in the book On Prescription, chapter XXXII: "Let them produce, he says, the origins of their Churches, let them unfold the succession of their Bishops, thus running through successions from the beginning, so that that first Bishop had some Apostle as his author and predecessor." Note secondly: Profane novelties of words are not newly invented names, which explain matters of faith more briefly and clearly, because the thing signified by the name is not new, but ancient and old, such as: "Trinity, hypostasis, consubstantial, Christian, free will, Purgatory, Indulgences, transubstantiation." Concerning which hear St. Augustine, tract. 97 on John: "The Apostle does not say, Novelties of words; but adds, Profane: for there are also novelties of words congruent with the doctrine of religion; and hospices and monasteries were afterwards called by new names, yet the things themselves existed before their names. Against the impiety of the Arians also the Fathers created the new name homoousios; but they did not signify a new thing by such a name. For this is called homoousios, which is said, I and the Father are one." Wherefore St. Athanasius, disputing with Arius, when Arius objected that homoousios was a new word of the Fathers of Nicaea, lacking in Holy Scripture — answered him and turned back his own triousios: "Show me, he says, in Holy Scripture your triousios, and I will show you our homoousios: nay rather, the three substances in the Godhead which you feign, you will never show from Scripture; but I will prove to you from Scripture that there is one substance in three divine persons (which is homoousios)." Thus St. Athanasius himself relates in the disputation held with Arius by command of the Emperor Constantine, book I; for the name homoousios is not found in Scripture, but the thing signified by the name is: but triousios neither the name nor the thing, being false and heretical. OPPOSITIONS OF FALSE-NAMED KNOWLEDGE. — In Greek antitheses of falsely-named knowledge, that is, objections or oppositions which heretics, who falsely arrogate to themselves and boast of their knowledge, bring against Catholics against sound faith. Theodoret and Chrysostom note that the Apostle here censures heretics already arising at that time, who called themselves Gnostics, that is, those who know, as if they alone knew better than others, but falsely; for there is no true knowledge where there is no true faith. Thus any other heretics, says Vincent of Lérins, falsely arrogate to themselves knowledge of Holy Scripture and doctrine, which they oppose to true faith; and they paint and color their ignorance with the name of knowledge, their darkness and shadows with the appellation of light. Ridiculously the Commentary ascribed to Jerome (which is again recognized from this to be Pelagius's) understands by "false-named knowledge" Dialectic (as also the commentary ascribed to Vatable understands Philosophy); for Pelagius hated this, as also our Novatians, because through it he saw himself convicted and refuted by Augustine and other orthodox writers.
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21. WHICH (knowledge) SOME PROMISING (in Greek epangellomenoi can also be translated, professing) CONCERNING FAITH HAVE ERRED, — ἠστόχησαν, that is, have gone astray: it is a metaphor taken from those who go astray from the mark, as if to say: These Novatians with all their effort toward true faith, which is the head and foundation of true religion, as if toward a mark, pretend to aim themselves; but they err, because while they aim at novelties of words, false knowledge and their erroneous dogmas, they go completely astray from faith, and consequently from true religion. Beautifully Vincent of Lérins: "The Apostle says, he says: Which knowledge namely promising; for these Novatians say: Come, unwise and wretched ones, who are commonly called Catholics, and learn the true faith, which no one but us understands, which lay hidden for many ages before, but has recently been revealed and shown: but learn it secretly and in private, for it will delight you."
Concluding Blessing O King of kings and Lord of lords, O dweller and prince of eternity, who alone hast immortality and dwellest in light inaccessible: to thee be honor and power everlasting. Grant us not to think highly of ourselves, not to hope in the uncertain riches and vanities of the world, but to do well, to become rich in good works, to lay up a good foundation for the future, that we may lay hold on eternal life. O eternal truth! O true charity! Thou hast created us for thy eternal glory: grant us to despise all temporal things, all vain and perishable things; grant us to pursue heavenly things, to seek after eternal things; grant us to tend toward thee by right paths, to long for thee continually, to sigh for thee with our whole heart: because thou art our portion in the land of the living, thou art he who shall restore our inheritance, OUR ETERNITY to us,
Machine translation from the Latin, not reviewed.
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Supra apostolus Timotheum instruxit de usu ciborum et de personis quibus Ecclesia ministrabat alimenta, hic agit de aliis personis ad populum Ecclesiae pertinentibus. Et primo de personis infimi status; secundo de personis maioris status ibi divitibus. Circa primum tria facit, quia primo ponit instructionem de servis; secundo arguit contrariam assertionem, ibi si quis aliter; tertio monet ut contraria vitet, et servet praedicta, ibi tu autem. Item prima in duas, quia primo ostendit quid sit tenendum; secundo docet hoc esse docendum, ibi haec doce. Item, primo ostendit qualiter se habeant servi ad dominos infideles; secundo qualiter se habeant ad fideles, ibi qui autem. Dicit ergo quicumque servi sunt sub iugo, scilicet propter servilem conditionem, quae dicitur iugum similitudinarie; quia sicut boves continentur sub iugo, ut non liceat eis ire quo velint, ita servi sub domino, ut non liceat eis quod velint facere. Gal. V, v. 1: nolite iterum sub iugo servitutis contineri. Omni honore, id est, debita reverentia. Eph. VI, 5: servi, obedite dominis carnalibus cum omni timore et tremore, in simplicitate cordis vestri, sicut Christo. Cuius ratio est ne nomen domini et doctrina blasphemetur. Si enim domini, infideles servos suos intuitu fidei rebelles sentirent, damnarent nomen Christi, et blasphemarent doctrinam nostram. Rom. II, 24: nomen Christi per vos blasphematur. Qui ergo infideles habent dominos, illis obediant, ne nomen Dei, et cetera. Sed quomodo fidelibus? Qui autem fideles habent dominos, non contemnant, quod quandoque contingit, quando familiaritas infimis exhibetur, scilicet quod erigantur in superbiam. Prov. XXX, 21: per tria movetur terra, et quartum non potest sustinere, per servum, cum regnaverit. Et huius ratio est, secundum philosophum, quia homines in talibus paralogizant; quod si in uno vident se aequales, credunt quod sint in omnibus aequales, et nolunt illis in aliquo subdi, sicut in civilibus bellis, quia populus non est subiectus credunt quod sint totaliter aequales nobilibus. Et sic posset contingere, quod servi videntes se in aliquo, scilicet fide, aequales dominis, reputent se aequales simpliciter. Et ideo dicit non contemnant. Et ponit tria. Primum est fidei donum. Unde dicit quia fideles sunt, et hoc valde magnum est, quia per fidem vivit iustus. Item per eam vincitur mundus. Secundum est dignitas divinae dilectionis; ideo dicit dilecti, scilicet excellentius aliis creaturis, quia adoptantur in filios Dei. I Io. III, 1: videte qualem charitatem dedit nobis Deus pater, ut filii Dei nominemur et simus.
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Tertium est beneficium gratiae; ideo dicit quia beneficii participes sunt, scilicet quantum ad sacramentum domini. I Cor. X, 16: panis quem frangimus nonne communicatio corporis domini est? Ps. CXVIII, 63: particeps ego sum omnium timentium te. Haec doce, scilicet nescientes, et exhortare, ut impleant scientes. Tit. II, 15: haec loquere, et cetera. Deinde cum dicit si quis, excludit contrariam assertionem. Et primo modum falsae doctrinae; secundo radicem, ibi superbus; tertio effectum eius, ibi ex quibus. Si vis scire, quae doctrina sit erronea, hoc ostendit ex tribus. Primo si sit contra doctrinam ecclesiasticam. Et ideo dicit si quis aliter docet, scilicet quam ego et alii apostoli, quantum ad primum. Gal. I, 9: si quis vobis evangelizaverit praeter id quod accepistis, anathema sit. Doctrina enim apostolorum et prophetarum dicitur canonica, quia est quasi regula intellectus nostri. Et ideo nullus aliter debet docere. Deut. IV, 2: non addetis ad verbum quod loquor vobis, neque auferetis ex eo. Apoc. ult.: si quis apposuerit ad haec, apponet Deus super illum plagas scriptas in libro isto. Quantum ad secundum dicit et non acquiescit, et cetera. Nam dominus Iesus venit, ut testimonium perhibeat veritati. Io. XVIII, 37: in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati. Et ideo missus est a patre sicut doctor et magister. I Mac. II, 65: ipsum audite semper, et ipse erit vobis pater, et cetera. Et ideo erroneus est quicumque non acquiescit sermonibus eius. I Reg. XV, 23: quasi peccatum ariolandi est repugnare, et quasi scelus idololatriae nolle acquiescere. Et dicit sanis, quia in Christi sermonibus nihil est corruptionis, nihil falsitatis, vel perversitatis, quia sunt sermones divinae sapientiae. Prov. VIII, 8 s.: iusti sunt sermones mei, non est in eis pravum quid neque perversum. Recti sunt intelligentibus, et aequi invenientibus scientiam. Quantum ad tertium, Prov. VI, 20: conserva, fili mi, praecepta patris tui, et ne dimittas legem matris tuae.
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Unde dicit et ei quae secundum pietatem est doctrinae, scilicet ecclesiasticae. Haec pietas est per cultum Dei. Tit. I, 1: secundum agnitionem veritatis, quae est secundum pietatem. Radix autem erroris est duplex, scilicet superbiae affectus, et defectus intellectus. Quantum ad primum dicit superbus. Dicitur autem superbia radix errorum dupliciter: primo quia superbi volunt se intromittere de his ad quae non attingunt, et ideo necesse est, quod errent et deficiant. Is. XVI, v. 6: superbia eius, et arrogantia eius, et indignatio eius plus quam fortitudo eius, et cetera. Item quia nolunt intellectum alteri subiicere; sed innituntur suae prudentiae, et ideo nolunt obedire Scripturae sacrae. Contra hoc dicitur Prov. III, 5: ne innitaris prudentiae tuae. Prov. XI, 2: ubi humilitas, ibi sapientia. Item defectus intellectus. Ubi sciendum est, quod sicut in corpore sanitas est quaedam aequalitas humorum, ita veritas est quaedam aequalitas in intellectu, quia veritas est adaequatio rei et intellectus. Unde sicut infirmus, quando non habet aequalitatem complexionis, ad modica contraria accidentia laeditur, sic in intellectu quando homo non fundatur in veritate, nec habet virtutem per quam possit iudicare veritatem, a qualibet quaestionis difficultate incidit in errorem.
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Unde dicit languens circa quaestiones, et cetera. Sap. c. IX, 5: homo infirmus et exigui temporis, et minor ad intellectum iudicii et legum. Sicut dicit Boetius, ita se habet intellectus ad rationem, sicut circulus ad centrum. Ratio enim discurrit considerando actus ac defectus et habitudinem unius rei ad aliam. Et nisi resolvat usque ad intellectum veritatis, vana est ratio. Unde quando accipit veritatem rei, habet eam quasi centrum. Quidam autem discurrunt, et non attingunt. II Tim. c. III, 7: semper discentes, et numquam ad scientiam veritatis pervenientes. Et ideo dicit circa quaestiones, id est, non pervenientes ad ipsum centrum. Et dicit quaestiones, etc., quia in aliquibus dubitatio fit ex parte rei, in aliquibus ex parte verborum et nominum. Et ideo dicit quaestiones, quantum ad primum, scilicet de rebus. Supra I, 4: quae quaestiones praestant magis quam aedificationem Dei, quae est in fide. Quantum ad secundum dicit pugnas verborum. Prov. XIX, 8: qui tantum verba sectatur, nihil habebit. Et dicit pugnas verborum, quod intelligitur quando sit dissensio ex verbis tantum orta. Quia dominus dicit Io. VIII, 36: si filius vos liberaverit, vere liberi eritis, et Matth. XVII, 25: ergo liberi sunt filii, si ex hoc vellent aliqui inferre, quod omnes Catholici sicut sunt filii Dei, ita essent etiam liberi, esset pugna verborum, quia dominus loquitur ibi de libertate spirituali, non de carnali. Deinde cum dicit ex quibus, etc., ponit effectum erroris. Et primo ponit ipsum effectum; secundo manifestat quaedam quae dixerat, ibi est autem quaestus. Item, primo ostendit quae mala sequantur ex falsa doctrina, secundo in quibus, ibi hominum mente. Inter mala vero quae ponit, quaedam sunt intus in corde, quaedam exterius. Interius sunt inordinati motus respectu boni, vel respectu mali. Respectu boni est invidia, quae est tristitia de bono alieno; unde dicit invidiae, quod potest intelligi, vel in proposito, vel universaliter, quia cum aliqui laborant non ad veritatem, sed solummodo ad verba, non vident aequo animo si aliquis praevalet. Iob V, 2: parvulum occidit invidia. Item in proposito, quia si servi habentur ut liberi et non subditi, domini invidebunt et dolebunt servos sibi aequari. Ex invidia vero homo insurgit contra proximum cui invidet. Et haec est contentio. Prov. XX, v. 3: honor est homini qui se separat a contentionibus. Vel insurgit contra Deum, et hoc est blasphemia. II Petr. II, 12: quae ignorant, blasphemantes, et cetera. Respectu vero mali est suspicio, unde dicit suspiciones malae, scilicet dominorum adversus Christianos, quasi libertatem ad lucrum finxerimus, vel quod solum tota doctrina Christiana esset inventa, ut servi fierent liberi. Eccli. III, 26: multos supplantavit suspicio illorum, et in vanitate detinuit sensus illorum. Et ex istis sequuntur conflictationes adversus fideles. Gen. XIII, 7: facta est rixa inter pastores gregum Abraham et Loth. Sed hoc non est in cordibus omnium, sed quorumdam. Et ponit tres eorum conditiones, quarum prima pertinet ad defectum luminis naturalis, secunda ad defectum cognitionis, tertia ad vitium inordinatae affectionis. Quantum ad primum dicit hominum mente corruptorum, id est, ratione etiam naturali, qui habent perversum iudicium. Ps. XIII, v. 1: corrupti sunt, et abominabiles facti sunt. Quantum ad secundum dicit a veritate, scilicet cognitionis eius, privati sunt. Os. IV, 1: non est veritas, et non est misericordia, et non est scientia Dei in terra.
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Quantum ad tertium dicit existimantium quaestum esse pietatem, id est, quod cultus Dei ordinetur ad quaestum et acquisitionem divitiarum. Sap. XV, 12: existimaverunt lusum esse vitam nostram, et conversationem vitae compositam ad lucrum, et oportere undecumque etiam ex malo acquirere. Homines ergo huiusmodi, qui hoc credunt, de facili contemnunt et incidunt in mala praedicta. Deinde cum dicit est autem, declarat ultimo dictum, scilicet quaestum esse pietatem. Et primo ostendit quomodo pietas habet se ad quaestum; secundo ostendit, quod non consistit in quaestu divitiarum exteriorum, ibi nam qui volunt. Item, primo ostendit primum; secundo rationem assignat, ibi nihil enim. Dicit ergo: isti dicunt, quaestum esse pietatem; sed ego dico, quod pietas est quaestus; ideo addit cum sufficientia, sed illarum divitiarum, quae dant sufficientiam. Et hoc consistit in duobus. In uno principaliter, scilicet pietate, quae ordinat alia in Deum et proximum, et haec sunt virtutes et dona gratiae. Sap. VII, 14: infinitus enim thesaurus est hominibus, quo qui usi sunt, participes facti sunt amicitiae Dei. Secundo in sustentatione vitae; unde dicit cum sufficientia, id est, in his, quae sunt necessaria ad vitam. Matth. VI, 33: quaerite primum regnum Dei et iustitiam eius, et cetera. Supra IV, 8: pietas ad omnia utilis est. Deinde cum dicit nihil enim, etc., assignat rationem huius. Et primo ex humana conditione; secundo ex eius necessitate, ibi habentes.
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Conditionem autem ponit quantum ad duo, scilicet quantum ad principium, quia nihil intulimus, etc.; quasi dicat: sufficit necessitas, non expedit superfluitas, quia nihil intulimus in hunc mundum. Iob I, 21: nudus egressus sum de utero matris meae. Item quantum ad finem, quia nihil auferemus. Ps. LXXV, 5: dormierunt somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis. Iob XXVII, 19: dives cum dormierit, nihil secum auferet, aperiet oculos suos, et nihil inveniet. Eccle. V, 15: quomodo venit, sic revertetur.
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Quantum ad necessitatem dicit habentes alimenta, et quibus tegamur, quia bona sunt propter necessitatem, quibus indiget homo contra interiora consumentia, et haec sunt alimenta; vel contra exteriora corrumpentia, et sic indiget homo tegumentis vestium et domorum. Hebr. ult.: sint mores sine avaritia contenti praesentibus. Eccli. XXIX, 28: initium vitae hominis aqua et panis, et vestimentum, et domus protegens turpitudinem.
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Supra ostendit apostolus quis sit quaestus Christianis expediens, quia pietas cum sufficientia, hic ostendit, quod quaerentes superfluum quaestum divitiarum incurrunt damna multa. Et primo ostendit mala quae sequuntur ex inordinato appetitu divitiarum; secundo assignat rationem, ibi radix enim. Mala autem, quae sequuntur, sunt duplicia: quaedam enim oriuntur ex hoste exteriori; quaedam vero a concupiscentia interiori, ibi desideria. Dicit ergo: simus contenti alimentis, etc.; quia qui volunt divites fieri, non ad necessitatem, sed ad abundantiam divitiarum, incidunt, et cetera. Eccli. X, 10: nihil est iniquius quam amare pecuniam. Eccle. V, 9: qui amat divitias, fructum non capiet ex eis. Et ponit duo, scilicet tentationes, et laqueum, quia primo tentant, inquantum divitiae alliciunt, et inducunt ad aliqua peccata. I Thess. III, 5: ne forte tentaverit vos qui tentat, et cetera. I Cor. X, 13: tentatio vos non apprehendat nisi humana. Et laqueo involvunt, quia divitiae sunt non habentibus ad tentationem, habentibus in laqueum, quia non libenter reddunt eas quas auferunt. Prov. XXI, 6: qui congregat thesauros lingua mendacii, vanus et excors est. Ex parte interiori ponit tria mala. Primo quod incidit in desideria multa. Perfectio enim hominis est quod cor eius congregetur in unum, quia quanto aliquid est magis unum, tanto est Deo similius, qui vere unus est. Ps. XXVI, 4: unam petii a domino, et cetera. Sed contra hoc patitur quaerens divitias, quia cor eius trahitur ad diversa. Os. X, 2: divisum est cor eorum, nunc interibunt. Et hoc ideo, quia Matth. VI, 21 ubi est thesaurus tuus, et cetera. Item sunt inutilia huiusmodi desideria multipliciter. Primo, quia inutilia sunt spiritualiter, quia divitiae non ducunt ad beatitudinem. Sap. V, 8: quid nobis profuit superbia? Aut quid divitiarum iactantia contulit nobis? et cetera. Eccle. V, 9: qui amat divitias, fructum non capiet ex eis. Item temporaliter, quia non dant quod promittunt. Eccle. VI, 1 ss.: est aliud malum, quod vidi sub sole, et quidem frequens apud homines, vir cui dedit Deus divitias, et substantiam, et honorem, et nihil deest animae suae ex omnibus quae desiderat, nec tribuit ei potestatem Deus, ut comedat ex eo, sed extraneus homo devorabit illud, et cetera. Tertio sunt nociva. Eccle. V, 12: divitiae conservatae in malum domini sui. Et ostendit quomodo sunt nocivae, quia mergunt in interitum, scilicet in praesenti. Propter divitias multi perierunt. Item in futuro; unde dicit et perditionem. Act. VIII, 20: pecunia tua tecum sit in perditionem. Vel utrumque refertur ad spirituale damnum. Interitum, id est, mortem aeternam. Rom. IX, 22: sustinuit in multa patientia vasa irae apta in interitum, et cetera. Et perditionem, id est, poenam aeternam, quae dicitur perditio propter poenam damni, quia sunt quasi perditi damnati, dum non possunt redire in domum suam, scilicet aeternitatis. Iob XXI, 30: in diem perditionis servabitur malus, et ad diem furoris ducetur. Deinde cum dicit radix, etc., ostenditur ratio huius, et hoc ex duobus, scilicet ex natura cupiditatis, et experientia, ibi quam quidam, et cetera. Dicit ergo: incidunt in tentationem, et cetera. Quare? Quia radix omnium malorum est cupiditas. Ubi notandum est, quod secundum quosdam cupiditas sumitur tripliciter. Quandoque pro avaritia, secundum quod est speciale peccatum, scilicet inordinatus amor habendi divitias. Quandoque prout est genus peccatorum omnium, secundum quod importat inordinatum appetitum rei temporalis, et hoc includitur in omni peccato, quia peccatum est conversio ad bonum commutabile. Sed sic non est radix, sed genus omnium. Tertio modo prout est quaedam inordinatio animi ad cupiendum bona temporalia inordinate, et haec est habituale tantum peccatum, et non in actu, sed est quaedam radix omnium peccatorum. Et dicitur cupiditas radix, et superbia initium. Eccle. X, 15: initium omnis peccati est superbia, quia superbia dicit corruptionem animi ad recedendum a Deo. Arbor autem a radice habet alimentum, et sic peccatum a cupiditate ex parte conversionis ad bonum commutabile sumit nutrimentum. Sed credo quod loquitur de cupiditate, secundum quod est speciale peccatum, unde dicit: qui volunt divites fieri, et cetera. Et haec est inordinatus amor pecuniarum. Et ideo dico, quod avaritia est radix omnium. Omnia enim peccata consistunt in appetitu, et ideo origo peccatorum est secundum originem appetibilium. Origo enim appetibilium procedit ex fine. Et ideo quanto aliquod peccatum habet finem magis desiderabilem, tanto est peius. Finis autem alicuius peccati est desiderabilis propter duo, scilicet propter seipsum, et haec est excellentia, quia ad hoc homo bonum illud vult, ut excellat. Et haec est superbia, et ideo superbia est initium omnium peccatorum. Item propter aliud, et hoc est quod ad omnia valet, et huiusmodi sunt divitiae, quia per hoc homines credunt se habere omnia. Ex ista parte avaritia est radix omnium malorum. Deinde cum dicit quam quidam, ostendit idem per experientiam. Et dicit appetentes, quia quanto magis habentur divitiae, tanto magis desiderantur. Eccli. V, 9: avarus non implebitur pecunia. Et incidunt primo in damnum spirituale.
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Unde dicit erraverunt a fide. Cuius ratio est, quia per sanam doctrinam fidei prohibentur multa illicita lucra, a quibus desistere nolunt, et inveniunt sibi aliam doctrinam, ubi eis sit spes salutis. Et hoc specialiter faciunt usurarii. Secundo, quia inseruerunt se doloribus multis, etiam in praesenti, quia est sollicitudo in acquirendo, timor in possidendo, dolor in amittendo. Iob XX, 22: cum satiatus fuerit divitiis, arctabitur, aestuabit, et omnis dolor irruet in eum. Et multo magis in futuro dolebunt. Deinde cum dicit tu autem, monet ad sequendum sanam doctrinam, et vitandam malam. Et primo exponit viam quam sequatur, secundo alligat eum inductione praecepti, ibi praecipio. Item, primo hortatur ad vitandum peccata praedicta; secundo ostendit quid agat, ibi sectare vero. Et quia servus debet imitari dominum suum, quia, ut dicitur Eccli.
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X, 2: secundum iudicem populi, sic et ministri eius, ideo dicit: o homo Dei; quasi dicat: tu deditus servituti Dei. Ps. CXV, 6: ego servus tuus. I Io. II, 6: qui dicit se in illo manere, debet sicut ille ambulavit, et ipse ambulare. Si igitur tu es homo Dei, debes facere sicut Christus fecit, qui, ut habetur Io. VI, 15, fugit cum eum volebant facere regem. Hebr. c. XII, 2: qui, proposito sibi gaudio, sustinuit crucem, confusione contempta. Ergo et tu haec fuge. Ps. LIV, 7: elongavi fugiens, et mansi in solitudine. Quid ergo faciet? Ad duo hortatur, primo scilicet ad sectandum arma spiritualia; secundo ad certandum in eis, ibi certa bonum. Arma autem spiritualia, aut sunt ad faciendum bonum, aut ad malum tolerandum. Primum autem est, vel in comparatione ad proximum, cui per duo ordinamur, scilicet per iustitiam et pietatem seu misericordiam, quia primum sine secundo est severitas; secundum sine primo est remissio. Quantum ad primum dicit sectare iustitiam, quae competit praelatis. Sap. I, 1: diligite iustitiam, qui iudicatis terram. Item quantum ad secundum dicit pietatem, id est, misericordiam. Prov. XX, 28: misericordia et iustitia custodiunt regem, et roboratur clementia thronus eius. In comparatione autem ad Deum, primum est quod perficit intellectum, fides. Hebr. XI, v. 6: sine fide impossibile est placere Deo, et cetera. Secundum quod perficit affectum, est charitas. I Io. IV, 16: qui manet in charitate, in Deo manet, et Deus in eo. Ad sustinenda mala sunt duae virtutes, scilicet patientia et mansuetudo, quia homo in malo duas passiones inordinatas incurrit, scilicet tristitiam inordinatam, et iram quae est ex ea. Et ideo patientia est contra immoderatam tristitiam. Lc. XXI, 19: in patientia vestra possidebitis animas vestras. Et mansuetudo est contra iram. Deinde inducit eum ad debitum certamen. Et primo ostendit qualiter certet; secundo inducit rationem.
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Dicit ergo certa bonum certamen, scilicet exemplo militum, qui dupliciter pugnant, scilicet quandoque ad defendendum quod habent, quandoque ad acquirendum non habita; et hoc imminet sanctis. Primum ut custodiant habita, scilicet fidem et virtutes; et ideo dicit fidei, id est, pro fide custodienda. Eccli. IV, 33: usque ad mortem certa pro iustitia, et cetera. Vel fidei, ut per fidem vites peccata. I Io. ult.: haec est victoria, quae vincit mundum, fides nostra. Vel fidei, id est, ut alios ad eam convertas. Et dicit bonum, id est, legitimum certamen. I Cor. c. IX, 25: omnis qui in agone contendit, ab omnibus se abstinet. Tunc est bonum quando abstinet se ab omnibus impedimentis. II Tim. c. IV, 7: bonum certamen certavi. Secundo certant ad acquirendum quae non habent. Et haec est vita aeterna, quae acquiritur per pugnam. Matth. XI, 12: regnum caelorum vim patitur, et violenti rapiunt illud. Et ideo dicit apprehende vitam aeternam, scilicet quasi tenens, tuo certamine vincas. Vel, certes certamen fidei. Et quo praemio? Ut apprehendas vitam aeternam. I Cor. c. IX, 25: nos autem incorruptam, et cetera. Deinde cum dicit in quam vocatus es, rationem ponit huius dicti, scilicet apprehende, et cetera. Et primo respondet obiectioni, quasi dicat: dicis quod debeo apprehendere; vellem quidem, sed non possum. Immo potes, quia debetur tibi de iure, quia vocatus es in eam a Deo, et a rege illius regni. Et ideo debes conari potissime. I Petr. c. II, 9: de tenebris vos vocavit in admirabile lumen suum. Secundo proponit obligationem; quasi dicat: certa bonum certamen, quia dedisti iuramentum de hoc faciendo, et ideo non licet tibi repugnare.
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Unde dicit et confessus bonam confessionem coram multis testibus, id est, in consecratione bonum certamen professus es, quando ordinatus es in episcopum. I Cor. IX, 16: nam si non evangelizavero, etc., usque dispensatio credita est mihi. Vel confessionem bonam, scilicet praedicando fidem, ut eam serves. Deinde cum dicit praecipio, obligat eum ad praedicta ex praecepto, quod primo ponit, secundo manifestat quaedam dicta, ibi quem suis. In praecepto autem primo testes inducit, secundo commendat praeceptum, tertio ostendit, quamdiu servet praeceptum. Testes inducit Deum patrem, et dominum nostrum Iesum Christum. Dicit ergo: te monui, sed ne credas quod liceat aliter facere, praecipio tibi, sicut tu debes praecipere subditis tuis, coram Deo. Ad duo induxerat, scilicet apprehende vitam, et confessus es, etc., et ideo inducit auctorem vitae, qui vivificat omnia. Dicit autem Deo, qui est tota Trinitas, qui est auctor vitae. Item hominem Christum inducit etiam, qui confessus est se esse filium Dei, quod est bona confessio fidei nostrae. Item commendat mandatum, quia in se iustum, et rectum, et irreprehensibile ab aliis. Iob. VI, 30: non invenietis in lingua mea iniquitatem. Et quamdiu est servandum?
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Usque in adventum domini. Ly usque dicit finem intentionis, id est, ut per observantiam huius mandati ordines te ad adventum. Vel usque ad mortem tuam, quia qualis eris in illa, talis invenieris tunc. Matth. XXIV, 13: qui perseveraverit usque in finem, et cetera.
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Supra apostolus proponens praeceptum Timotheo, praecepit ut servet praedicta usque ad adventum Christi, et ideo agit hic de Christi adventu, de quo tria manifestat. Primo quod erit tempore congruo, secundo quod manifestus erit, tertio ostendit auctorem adventus. Quantum ad primum dicit quem suis temporibus ostendet. II Petr. ult.: venient in novissimis diebus in deceptione illusores, et cetera. Et ideo vult ostendere, quod etsi videatur adventus tardari, tamen suo tempore ostendetur. Eccle. III, 1: omnia tempus habent. Eccle. VIII, 6: omni negotio tempus est, et opportunitas. Congruum tempus est finis mundi, quia illud tempus est tempus messis, et collectionis fructus. Et ideo oportet, quod veniat in fine. Quantum ad secundum dicit ostendet, id est, manifestabit. Licet enim sit visibilis quantum ad carnem, tamen virtus eius est abscondita; sed tunc etiam divinitas eius erit manifesta sanctis, reprobi vero solum videbunt gloriam carnis. Sed quantum ad tertium dicit, quod ostendet eum Deus Trinitas. Et circa hoc duo facit, quia primo describit adventum Christi; secundo in eius commendationem prorumpens, laudat eum, ibi cui honor, et cetera. Item, circa primum tria facit. Primo actorem adventus describit ex perfecta operatione; secundo ex singulari potestate; tertio ex incomprehensibilitate naturae. Primum cum dicit beatus. Beatitudo enim est operatio perfecta, quae est supremae virtutis operativae, optime dispositae. Et haec est beatitudo nostra. Dei autem beatitudo est qua cognoscit se. Si enim se non cognosceret, Deus non esset. Beatus Gregorius: Deus dum seipso perfruitur, perfecte gloriosus est. Et convenienter de actore huius adventus dicit quod beatus est, quia ad hoc est adventus Christi, ut nos deducat ad beatitudinem. Tob. XIII, 20: beatus ero si fuerint reliquiae seminis mei ad videndum claritatem Ierusalem. Quantum ad secundum dicit solus potens. Ps. LXXXVIII, 9: potens es, domine, et cetera. Sed quare dicit solus? Numquid non omnia habent potentiam? Immo per participationem, sed solus Deus a se essentialiter. Unde dicit rex regum, et dominus dominantium. Ambrosius: dominus est nomen potestatis, et rex similiter. Qui ergo habet dominum et regem supra se, est subiectus potestati, et talis non est potens a se, sed ab alio. Si ergo Christus est rex regum, etc., necesse est, quod solus habeat potentiam non ab alio, sed omnes ab eo. Et designatur duplex potentia Dei, scilicet gubernativa mundi, cum dicit rex regum, quasi a regimine dicta. Prov. XX, 8: rex qui sedet in solio iudicii dissipat omne malum intuitu suo. Item potentia creandi, cum dicit dominus dominantium. Ps. XCIX, 3: scitote quoniam dominus ipse est Deus, ipse fecit nos. Apoc. XIX, 16: et habebat in vestimento, et in femore suo scriptum: rex regum, et dominus dominantium.
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Quantum ad tertium dicit qui solus habet immortalitatem, et lucem habitat inaccessibilem. Incomprehensibilitas Dei ex duobus patet. Primo quia transcendit quidquid in creaturis est comprehensibile; secundo quia hoc ipsum, quod Deus est, omnium comprehensionem excedit. Primum, cum dicit solus. In qualibet enim mutatione est quaedam corruptio, quia omne quod mutatur, inquantum huiusmodi, desinit esse tale. Illud ergo proprie et vere est incorruptibile, quod penitus est immutabile. Quaelibet autem creatura in se considerata, habet aliquam mutationem, vel mutabilitatem: Deus autem est omnino immutabilis. Sed si aliqua creatura est immutabilis, hoc convenit ei ex dono gratiae. Et ex hoc ostendit, quod natura Dei transcendit omne quod est in natura creata. Supra I, 17: regi saeculorum immortali, et cetera. Quantum ad secundum dicit lucem, et cetera. Lux in sensibilibus est principium videndi; unde illud quo aliquid cognoscitur quocumque modo, dicitur lux. Unumquodque autem cognoscitur per suam formam, et secundum quod est actu. Unde quantum habet de forma et actu, tantum habet de luce. Res ergo, quae sunt actus quidam, sed non purus, lucentia sunt, sed non lux. Sed divina essentia, quae est actus purus, est ipsa lux. Io. I, v. 8: non erat ille lux, et cetera. Deus autem habitat apud se, et haec lux est inaccessibilis, id est, non visibilis oculo carnis, sed intelligibilis. Et tamen nullus intellectus creatus potest ad eum accedere. Notandum est tamen, quod dupliciter potest intellectus accedere ad cognitionem naturae alicuius, scilicet ut cognoscat et ut comprehendat. Ad comprehendendum autem Deum impossibile est intellectum pervenire, quia sic cognosceret Deum, ut cognoscibilis est: Deus autem perfecte cognoscibilis est, inquantum habet de entitate et luce; haec autem sunt infinita, ergo est infinite cognoscibilis. Virtus autem intellectus creati est finita. Et ideo etiam intellectus Christi non comprehendit Deum. Sed alius modus est cognoscendi Deum, scilicet attingendo Deum. Et secundum hoc nullus intellectus creatus per propria naturalia attingit ad cognoscendum id quod est Deus. Et ratio huius est, quia nulla potentia potest in aliquid altius suo obiecto, sicut visus ad altius cognoscere. Proprium autem obiectum intellectus est, quod quid est; unde quod superat quod quid est, excedit proportionem omnis intellectus. In Deo autem non est aliud esse, et quidditas eius. Quomodo ergo cognoscibilis est? Ergo accedamus ad eum cognoscendum, hic per gratiam, et in futuro per gloriam. Ps. XXXIII, 6: accedite ad eum, et illuminamini. Sed qualiter ergo Deus habitat lucem inaccessibilem? Et in Ps. XCVI, 2: nubes et caligo in circuitu eius; Ex. IX: Moyses accessit ad caliginem, in qua erat Deus. Respondet Dionysius: omnis caligo est inaccessibile lumen. Est ergo idem quod hic lumen, et ibi caligo; sed caligo est inquantum non videtur, lumen vero inquantum videtur. Sed aliquid est invisibile dupliciter. Uno modo propter se, sicut opacum; alio modo propter excedentiam eius, sicut sol ab oculo noctuae. Sic quaedam sunt nobis non conspicua propter defectum sui esse, et quaedam propter excedentiam eius; et sic Deus nobis quodammodo inaccessibilis est. Quem nullus hominum vidit. Si intelligatur de comprehensione, sic absolute verum est, etiam de Angelis, quia solus Deus comprehendit se. Si autem de visione qua attingitur, sic intelligitur tripliciter. Uno modo, nemo vidit oculo corporali. Alio modo secundum essentiam oculo mentis vivens in carne, nisi Christus. Ex. XXXIII, 20: non videbit me homo et vivet. Tertio modo nemo vidit quid est Deus per seipsum. Matth. XI, 27: nemo novit patrem, et cetera. Matth. XVI, 17: caro et sanguis non revelavit tibi. Deinde prorumpit in laudem Dei, dicens cui honor. Et ponit duo. Primum pertinet ad reverentiae exhibitionem, dicens honor, qui est exhibitio reverentiae. Mal. I, 6: si ego pater, ubi est honor meus, et cetera. Secundum ad gubernationem, cum dicit imperium sempiternum.
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Supra egit de instructione personarum infimi status, hic redit ad materiam suam, et instruit eum ad instruendum divites. Et primo facit hoc; secundo agit de instructione Timothei, ibi o Timothee. Et semper quando instruit eum ad instructionem aliorum, monet ut non negligat se. Et circa primum primo excludit vitia, quae solent in divitibus abundare; secundo inducit ad bona, ibi bene agere. Item circa primum primo proponit vitia, quae solent esse in divitibus; secundo excludit haec, reddendo rationem huius, ibi in incerto. Dicit ergo divitibus. Divitiae abundantiam important. Est autem abundantia spiritualium, et hae sunt verae divitiae. Is. c. XXXIII, 6: divitiae salutis sapientia et scientia, timor domini ipse est thesaurus eius. Quaedam corporales, et hae non sunt verae divitiae, quia non sufficiunt. Et ideo addit cum quadam diminutione huius saeculi. Bar. c. III, 18: qui argentum thesaurizant, et aurum in quo confidunt homines. His ergo praecipe. Quando de servis egit, non posuit praeceptum, quia hoc est virtus, quod homo utatur auctoritate ad maiores, non ad minores. Et ideo dicit: non dimittas propter divitias et propter altum statum eorum, quin praecipias. Et quid debet praecipere? Non sublime sapere, id est, non sentire aliquid excelsum de se. Numquid hoc est malum? Respondeo. Potest reddi malum ex duobus. Primo si sublime sapit de se, propter ea quae non habent excellentiam veram. Et hoc est, si in rebus temporalibus; unde qui propter exteriorem excellentiam sublime sapit de se, inordinate sapit, et haec est superbia. Et tamen carnales non aliam sublimitatem curant nisi istam, et haec acquiri potest per divitias. Eccle. X, 19: pecuniae obediunt omnia. Unde quia divites huius mundi haec habent, inaniter extolluntur. Item alio modo, quia sunt quaedam, quae habent sublimitatem, sicut dona spiritualia. Eccli. XXV, 13: quam magnus est, qui invenit sapientiam et scientiam, et cetera. In his enim aliquis potest inordinate sapere sublimitatem, non ex natura donorum, sed, vel attribuendo sibi quod non habet, vel non cognoscendo a Deo ea quae habet. Unde in primo est inordinatio propter defectum rerum; in secundo, propter inordinationem affectus. Secundum vitium in divitibus est spes mundanorum. Unde dicit neque sperare. Iob XXXI, 24: si putavi aurum robur meum, et obrizo dixi: fiducia mea. Prov. X, 15: substantia divitis urbs fortitudinis eius. Deinde cum dicit in incerto divitiarum, assignat rationem monitionis. In eo enim sperat aliquis, unde credit auxilium habere; sed auxilium habetur a forti, et divitiae sunt fragiles; ergo non est in eis sperandum. Matth. VI, 11: nolite thesaurizare vobis thesauros in terra, ubi aerugo, ac tinea demolitur, et cetera. Sed in Deo vivo, ubi est vera spes ponenda. Ier. XVII, 7: beatus vir qui confidit in domino, et erit dominus fiducia eius. Iac. c. I, 5: dat omnibus affluenter. Sed hoc quod dicit abunde ad fruendum, dupliciter potest exponi: uno modo, ut fruitio sumatur pro gaudio, et hoc modo est etiam in corporalibus. Vel expone, id est, ut per haec perveniamus ad fruitionem Dei. Deinde cum dicit bene agere, monet ad operandum bonum. Qui autem habent affectum ad divitias, primo nituntur ad acquirendum non habitas; secundo ut utantur habitis; tertio ut ad finem divitiarum perveniant: haec tria monet apostolus. Primo ut acquirant spirituales divitias quas non habent. Et ideo dicit bene agere, et cetera. Is. I, 17: discite benefacere. Quantum ad secundum, sciendum est quod duplex est usus divitiarum. Unus est tenere et alius est dare, sed principalis est dare.
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Et ideo ista duo ponit; primo ut dent, unde dicit facile tribuere, id est, sine gravitate cordis interius. II Cor. IX, 7: non ex tristitia, aut ex necessitate, et cetera. Et sine tarditate. Prov. III, v. 28: ne dicas amico tuo: vade et revertere, et cras dabo tibi, cum statim possis dare. Iob XXXI, 16: si oculos viduae expectare feci. Secundo ut custodiat non quidem tantum ad suam utilitatem, sed ad quoddam commune; unde dicit communicare, id est, habere eas sicut communes. Rom. XII, 13: necessitatibus sanctorum communicantes. Quantum ad tertium, ut ad finem thesaurizandi perveniant, ideo dicit thesaurizate, et cetera. Thesaurus spiritualis est congregatio meritorum, quae sunt fundamentum futuri aedificii, quod nobis praeparatur in caelo, quia tota praeparatio futurae gloriae est per merita, quae acquirimus per gratiam, quae est principium merendi. Matth. VI, 20: thesaurizate vobis thesauros in caelo, ubi neque tinea, et cetera. I Cor. IX, 24: sic currite, ut comprehendatis. Deinde cum dicit o Timothee, instruit ipsum Timotheum. Et primo ut bona conservet; secundo ut mala devitet, ibi devitans.
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Dicit ergo: o Timothee, depositum custodi. Depositum hominis est omne bonum, quod habet quilibet, quod sibi commissum est a Deo, ut conservet et multiplicet. Eccli. XVII, 18: gratiam hominis quasi pupillam conservabit. I Cor. XV, 10: et gratia eius in me vacua non fuit, sed gratia eius semper in me manet. Et sic dicit ei, ut depositum custodiat, id est, ut se in gratia Dei conservet et multiplicet. Qui enim abscondit talentum, punitur. Matth. XXV, 28: tollite ab eo talentum, et date ei qui habet decem talenta. Et inutilem servum eiicite in tenebras exteriores, et cetera. Et specialiter praelati habent depositum, scilicet curam proximorum et fidelium. Io. ult.: pasce oves meas. Hebr. c. ult.: ipsi pervigilant quasi rationem reddituri pro animabus vestris. II Tim. I, v. 14: bonum depositum custodi. Item quod mala vitet, praecipue illa quae sunt nata coinquinare fidem. Cuius ratio est, quia sicut princeps saecularis ponitur ad custodiendam unitatem regni, ita spiritualis ad servandam unitatem spiritualem. Pax autem regni consistit in iustitia, et ideo ille ordinatur ad iustitiam; sed unitas Ecclesiae est in fide, et ideo principaliter monet ad custodiam fidei. Lc. XXII, 32: ego rogavi pro te, ut non deficiat fides tua, et tu conversus aliquando confirma fratres tuos, et cetera. Similiter autem posset corrumpi fides per fallaciam, sicut etiam quaelibet scientia. Sed, sicut dicitur I Elenc., fallacia quandoque fit ex voce, quandoque ex re. Unde est fallacia in dictione, et extra dictionem. Et sic fides aliquando corrumpitur per aliquas voces inordinatas, sicut dicit Hieronymus, quod ex verbis inordinate prolatis fit haeresis. Et ideo dicit devitans profanas vocum novitates. Quia non velle audire aliquid novi est oblatrare contra consuetudines. Sed nova profana non sunt audienda. Sed profana novitas est, quando inducitur aliquid contra fidem. Et dicitur novum per comparationem ad id quod est antiquum. Hoc fecit Nestorius, quando dixit de virgine Maria christotocos, ut inferret quod non esset mater Dei. Et ideo sancti patres in Ephesino Concilio instituerunt, quod diceretur theotocos. II Tim. I, 13: formam habens sanorum verborum, quae a me audisti in fide, et dilectione in Christo Iesu. Et cap. II, 16: profana et vaniloquia devita, et cetera. Quandoque vero corrumpitur per rationes reales sophisticas. Et illud vitandum est. Et dicit et oppositiones scientiae falsi nominis, quia non est vera scientia, sed apparens. Scientia enim secundum propriam rationem non est nisi verorum. Impossibile autem est, quod verum sit vero contrarium, licet quandoque duo falsa sint sibi contraria; et ideo impossibile est quod illud quod repugnat veritati divinae, quae est summa veritas, sit verum. Col. II, 8: videte ne quis vos decipiat per philosophiam et inanem fallaciam secundum traditionem hominum, secundum elementa mundi, et non secundum Christum. Promittentes, id est, dicentes se habere. Ier. c. X, 14: stultus factus est omnis homo a scientia sua; quae non est Dei, quia qui loquitur mendacium, ex propriis loquitur, Io. c. VIII, 44. Ier. II, 16: filii Mempheos et Taphnes constupraverunt te usque ad verticem. Is. XLVII, 10: sapientia tua et scientia tua haec decepit te. Gratia Dei tecum. Amen.
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Ne nomen Domini et doctrina blasphemetur. Dcmini, Graece Dei, quemadmodum ad Rom. 2. Nomen enim Dei, inquit, per vos blasphematur inter gentes. Sensus est: Ne, si servi contumaces se praebeant aut infideles suis dominis, male loquantur homines de Deo Christianorum, et obtrectent doctrinae Evangelii, tanquam quae dissolvat ordinem politiae ac justitiae humanae. Possunt quidem ad eundem genitivum Domini vel Dei, referri nomen et doctrina, sed magis apparet doctrinam absolute poni pro doctrina Evangelica; sicut verbum saepe ponitur absolute. Utriusque exemplum est in capite superiori: Qui laboravit in verbo et doctrina. Notanda quoque liptote in verbis Apostoli, qua minus dicit, quam intelligit. Vult enim servos per omnia ofBciosos esse erga dominos non solum, ne male audiat religio et doctrina Christiana; verum etiam nt bene audiat, utque domini, qui non credunt verbo, considerantes bonam et sanctam servorum suorum conversationem, sine verbo lucrifiant: sicut in re simili loquitur B. Petrus 1 Epist. 3. Et haec quidem de servis dominorum infidelium. Nam de servis fidelium nunc sequitur:
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2. Qui autem fideles habent dominos, non contemnant, quia fratres sunt. Christiani se mutuo fratres salutabant. Hoc autem nomine quaedam atjqualitas significatur: unde consequenter tolli videbatur differentia domini et servi. Atque hoc fortassis argumento utebantur, qui negabant, servitutem inter Christianos locum habere, quod omnes sint fratres. Quocirca servos, qui dominos habent Christianos, admonet Apostolus, ne eos propterea contemnant, id est minus honorent, quod fratres sint. Haec enim pars: Quia fratres sunt, ad dominos referenda est, non ad servos; ut patet ex parte sequenti.
Sed magis serviant, quia fideles sunt et dilecti. Id est libentius ac diligentius iis serviant, propterea quod Christiani sint, et eo nomine peculiariter dilecti. Quamvis enim qualibuscnnque dominis bene et prompte serviendum sit; magis tamen id merentur domini Christiani. Simul observa, Apostolum colligere nomina, quibus Christiani inter se vocabantur. Ea sunt, fratres, fideles, dilecti. Quod si domini cogitabantur tantum ut fratres; occasio erat contemptus: sin autem ut fideles et dilecti; ratio erat alacrius ac magis ex animo serviendi.
Qui beneficii participes sunt. Pro beneficio beneficentiam alii malunt. Ambiguum est autem, utrum ad dominos haec pars referenda sit, an ad servos. Ad dominos relata, potest hunc habere sensum: Qui beneficii Christi participes sunt, perinde, ut servi. Nam et haec causa est, cur illis servi libentius obsequi debeant. Refert etiam ad dominos Syriaca versio, sed alio sensu; sic enim habet: Qui contenti sunt ministerio eorum; id est qui gratum et acceptum habent eorum ministerium, ac pro beneficio reputant. Porro qui de servis intelligunt, ita exponunt: Qui beneficentiae dominorum suorum participes sunt, idque nunc liberalius, quam olim. Nam postquam domini facti sunt Christiani; beneficentiam augent in servos, amant ut fratres et impensa obsequia benignius compensant. Quae profecto magna causa est, cur iis servi propensius debeant inservire. Sensus hic Graecorum est interpretum: idemque maxime servit instituto Apostoli. Nec obstat, quod ea, quae proxime praecedunt, de dominis dicta sint: facile enim per hyperbaton haec pars ad illam ulteriorem, sed magis serviant, referri potest, uti monet Theophylactus. Quod et Graeco textui congruit.
Haec doce, et exhortare. Haec, quae de servis praecepi, doce, ut sciant; et exhortare, ut faciant. Nonnulli referunt ad omnia superiora, minus commode.
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3. Si quis aliter docet. Quid sit aliter docere, seu potius alia docere; exposuimus ad illud capitis primi: Vt denuntiares quibusdam, ne aliter docerent. Est enim utrobique in Graeco idem verbum compositum ixspoitSaoxaXslv, id est diversam doctrinam adferre; nimirum doctrinae prius acceptae dissentaneam ac repugnantem. Satis apparet ex hoc loco, fuisse eo tempore quosdam, qui diversum a supra dictis docerent, occasione libertatis Evangelicae servos avocantes ab ofBcio debito. Verumtamen non ille aliud docet, qui Christianos beneficio canonum Ecclesiasticorum aut legum imperialium, quibus canones hac iu parte nituntur, docet eximi jugo servitutis respectu dominorum ipsi Ecclesiae, aut Imperio subditorum; sive hi Christiani sint, sive haeretici, sive Judaei, sive etiam Pagani. Haec enim legibus humanis in subditos constitui possunt: de qua re prolixe disserentem vide Hesselium in commentario. Sed ille docet aliud, qui hominem eo ipso, quo Christianus est, liberum esse docet a servitute ista humana; videlicet confundens libertatem Christianam, quae spiritualis est et interna, cum libertate externa et corporali. Alii partem hanc: Si quis aliter docet etc, non ad proxime dicta referunt, sed ad illa dogmata, propter quae initio Epistolae jussit denuntiari quibusdam ne aliter docerent: quod non est improbabile, propter ea quae hic sequuntur. Qanquam etiam dici potest, falsam hanc de servorum libertate doctrinam ab Apostolo comprehendi sub ea, quam initio taxavit.
Et non acquiescit sanis sermonibus Domini nostri Jesu Christi. Acquiescit, Graece et Syriace, accedit. Sensum bene reddidit noster interpres. Sermones Christi vocat Apostolus, vel quos Christus ipse docuit, vel potius, qui suntdeChristo, ejusque mysterio ac doctrina. Hi autem erant sermones Apostolici, id est doctrina apostolica. Nam ipsius Christi verbis palam contradicere non poterant, qui fidem Christianam profitebantur. Sic ait ad Nom. 10. Auditus per verbum Christi, quo scilicet Christus annuntiatur. Ad eundem modum fides Christi et Evangelium Christi dicuntur, quia sunt de Christo. Vocantur autem sani sermo7ies, quia salutares, id est ad aeternae vitae salutem utiles. Id explicatur parte sequenti.
Et ei, quae secundum pietatem est doctrinae. Id est ei doctrinae, quae pietati consentanea est, quaeque pietatem promovet. Haec enim est doctrina sana. Pietatem intellige verum Dei cultum, Graece euae|3eiav, qua nimirum recte et sincere Deus colitur. Igitur hac parte videntur oblique perstringi superstitiones Judaicae.
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4. Superbus est. Graece: Inflatus est. Hoc dicitur, aut quia proprium sensum apostolicae doctrinae anteponit, quod est omnibus haereticis commune; aut quia sibi placet tanquam magna et mira praeditus scientia. Simile illud de Simoniano seductore, Col. 2. Frustra inflatus sensu carnis suae. Posteriori rationi pulchre respondet, quod sequitur:
Nihil scienSj quasi dicat: Merito dixi inflatum esse, tanquam vento turgidum ac distentum; quia revera nihil habet solidae scientiae pertinentis ad pietatem. Quamvis enim Judaizantes, qui potissimum hic notantur, crederent unum Deum omnium creatorem, et futuram mortuorum resurrectionem, et alia quaedam hujusmodi; censentur tamen Apostolo nihil scire, quia carebant scientia gratiae Christi, sine qua omnis alia fides et scientia nihil omnino prodesse poterat ad salutem. Potest et hic esse sensus: JSihil sciens eorum, quae prae aliis jactat se scire. Nam ut de talibus dictum est cap. 1. Conversi sunt in vaniloquium, volentes esse legis doctores; non intelligentes, neque quae loquuntur, neque de quibus affirmant.
Sed languens circa quaestiones et pugnas verborum. Languens, Graece, aegrotans; quod tamen apud Graecos etiam ad animum refertur, perinde ut languere apud Latinos; ut vooelv, aegrotare dicantur, qui desipiunt ac delirant, aut qui quomodolibet male animo affecti sunt. Erasmus vertit: Insaniens, ut appareat antithesis, quam facere videtur Apostolus inler sanitatem doctrinae Christi, et insaniam doctrinae eorum, contra quos hic agit. Igitur secundum Graecorum commentarium languent circa quaestiones, qui animo languenti ac male sano veritatem quaerunt. Cujusmodi sunt, qui sine fide quaerunt ac disceptant de iis, quorum ante omnia a nobis fides exigitur. Quicunque enim ratione disCutiunt et investigant ea, quae credere debebant; ii, more febricitantium, perverse de illis judicant; et more phreneticorum aliud pro alio eligunt. Id quod non solum accidit infidelibus, humanae rationis judicio mysteria Christianae religionis expendentibus, velut de Deo incarnato, de Trinitate, de resurrectione: imo et Tullio de natura Deorum disputanti: verum etiam haereticis, privato sensu et non ad normam fidei Scripturas interpretantibus. Fides enim oculus est, inquit Theophylactus. Sicut ergo, qui non habet oculos, quod quaerit non invenit: ita et qui fide destitutus est. Et haec quidem Graecorum expositio est. Alii vero probabilius putant, Apostolum generaliter loqui de quaestionibus frivolis, inutilibus, curiosis ac supervacaneis, atque iis omnino, quae ad fructum salutis nihil adferunt momenti. Nam hujusmodi multis quaestionibus intenti erant ii, contra quos hic agitur. Unde est et illud primi capitis: Neque intenderent fabulis, et genealogiis interminatis, quae quaestiones praestant magis, quam aedificationem Dei, quae est in fide. Dicuntur autem hi languere circa quaestiones, quia, cum animi morbo laborent, sanitatem ex iis nullam reportant. De toto hoc genere quaestionum inutilium et curiosarum vide Augustinum, Epist. 56. ad Dioscorum. Pertinet eodem, q uod sequitur:
Et pugnas verborum. Graece Aofoliaxio-Q, quod etiam verti potest, disputationum pugnas; quemadmodum vertit Erasmus. Intelliguntur autem concertationes de quaestionibus, quales jam dictae sunt. Itaque duo vitia notantur: quaerendi vanitas, et disputandi pugnacitas; quorum utrumque salutis profectum impedit. Sensum, quem dedimus, alia loca Apostoli confirmant: ut secundae Epist. cap. 2. Stultas et sine disciplina quaestiones devita; sciens quia generant lites, et Tit. 3. Stultas autem quaestiones et genealogias, et contentiones, et pugnas legis devita: sunt enim inutiles et vanae. Caeterum male locum hunc Erasmus et sectarii detorquent adversus scholasticorum Theologorum disputationes. Ut enim demus, quasdam quaestiones parum Ooll. Eitil Comm. Tom. II. utiles ab illis interdum moveri, quasdam vero tametsi utiles verbosius agitari, quam oporteat: paucorum tamen haec vitia sunt, neque propterea, quod adversarii volunt, in universum damnanda e3t illa de rebus Theologicis scholastica disputandi ratio; quam sane Ecclesia et ad eruendam veritatem, et ad detegendap fallacium argumentorum strophas, utilissimam experitur et probat
Ex quibus oriuntur invidiae, contentiones. Graece: Ex quibus nascitur invidia, contentio. Quaestiones, inquit, illae et Xoyo|ia;(''at adeo non sanant hominem, ut etiam pluribus peccatis implicent et languorem aageant. Cum enim non ad aedificationem, sed ad inanem gloriam, aut quaestum suscipiantur: invidiam et contentionem, id est rixas, excitant inter ipsos disputantes. Hoc quam verum sit, etiam hodie in mutuis sectariorum conflictationibus cernimus; dum 3ine judice summa contentione quisque certat pro sua sententia.
Blasphemiae, suspicioncsmalae. Graeci blasphemias interpretantur prava dogmata de Deo rebusque divinis. Similiter malas suspiciones intelligunt falsas atque indignas de Deo opiniones. Nam hujusmodi etiam oriebantur ex indoctis et curiosis disputationibus, praesertim Judaeorum; ut patet ex Thalmudica eorum doctrina. Verum quia blasphemiae generaliter sonant maledicta, sive in Deum jactata sive in homines: simplicius est, ut intelligamus convitia et probra, quibus se mutuo impetunt contentiosi disputatores; adeo ut nonnunquam etiam a verbis ad verbera veniatur. Item suspiciones malas, quas ex inimicitia concepta fovent adversum se mutuo.
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5. Conflictationes hominum mente corruptorum. Conflictationes Graece Tza.pa.duzipifial. Nam Graeci Siaxpipag vocant congressus et exercitationes disputandi; quales erant philosophorum in suis auditoriis; ita dictas, quod exercitiis ejusmodi tempus utiliter tereretur. Sed praefixa praepositio 7iapa significationem vocabuli ad vitium trahit; ut rcapa&aTpipal dicantur exercitationes inanes atque inutiles, aut etiam noxiae: quas interpres noster uno nomine vocat conflictationes, Erasmus addit supervacaneas, alii, perversas. Oecumenius sumptam metaphoram putat a scabiosis ovibus, quae applicatae aliis et attritae, etiam sanas morbo afficiunt. Juxta hunc sensum, cujus etiam Chrysostomus et Theophylaclus meminerunt, latine verti poterat aitritiones, vel affricationes. Nam et Syra versio dedit attritionem. Tanquam dicat Apostolus: Quomodo scabiosum pecus attritu suo alias oves, quae sanae sunt, inficit; ita et isti homines, dum inter alios versantur, veneno suae doctrinae eos inficiunt. Hic sensus, etsi probe moralis, ideo tamen minus placet, quod recedat a recepta significatione vocabuli Graeci. Non est autem praetermittendum, in quibusdam codicibus, ac nominatim apud Oecumenium, et in bibliis regiis legi Siarcapaxpt|3ai transpositis praepositionibus; quae lectio etiamad marginem in Latino Chrysostomo est annotata. Eam autem vocem Cicero assiduitatem, Donatus conflictationem, Latine reddiderunt. Quod ad sermonem Apostoli attinet, prima fronte mirari potest quispiam, quomodo velit ex quaestionibus et logomachiis oriri conflictationes: sed sicut lis ex lite saepenumero seritur, ita et ex illis frequenter eo proficitur, nt vel acriores quam principio oriantur conflictationes hominum mente corruptorum, id est inanes, ac pravae exercitationes hominum, quorum mens ambitione, vel avaritia, aliisque affectibus occupata et corrupta est. Quae causa est, ut nec salutaria quaerant, nec veritatem inveniant. Unde sequitur:
Et qui veritate privati sunt. Id est destituti. Erasmus vertit: Et quibus adempta est veritas; sed non attendit ad usum Graeci vocabuli. Non enim significat Apostolus, veritatem, quam aliquando tenuerunt, iis ademptam esse, juxta proverbium: Altercando veritas amittitur; sed apud eos veritatem non esse, nec inveniri; cum disputationis eorum scopus non dt veritas, sed pravae cupiditatis expletio. Itaque pars haec infertur ex praecedenti; quasi diceret, eas esse conflictationes hominum, aui mente corrupti sunt, et proinde veritate destituti. Quam sequelam explicat id, quod sequitur:
Existimantium quaestum esse pietatem. Ex Graeco liquet hanc esse syntaxin: Existimantium pietatem esse quaestum, id est rem quaestuosam. Sensus est: Qui pietatem quaestui habent, et ut clarius dicam, qui quaecunque pie et religiose facere, dicere ac docere videntur, referunt ad temporalem et privatam suam utilitatem. Sub quaestu comprehende etiam caetera, quae perverse concupiscuntur, ut gloriam, honores, voluptates. Haec ab Apostolo praecipue contra Judaeos et Judaizantes dicuntur, homines avaros ac terrena sectantes, et ex qualicunque sua religione negotiatorum more passim apud homines quaestum aucupantes. Unde et ad Titum scribens cap. 1. Sunt, inquit, multi inobedientes vaniloqui et seductores, maxime qui de circumcisione sunt, quos oportet redargui. Ac deinde subjungit de eorum avaritia: Qui universas domos subvertunt docentes, quae non oportet, turpis lucrigratia. Graeci codices addunt hoc loco, quod in Latinis hodie non legitur: Abscede, sive sejungere a talibus. Pro quo Ambrosianus habet: Discede ab ejusmodi. Unde liquet, vetustam esse lectionem hujus partis; quam et omnes Graeci interpretes exponunt, admonentes non dicere Apostolum: Disputa cum illis, et e diverso contende; sed: Recede, scilicet post unam et alteram admonitionem. Sic enim ex alio loco, qui est ad Tit. 3., sententiam hanc supplet Chrysostomus. Ratio praecepti est, quia qui quaestum spectant non veritatem, persuaderi non possunt, nisi (quod est difficillimum) morbo avaritiae prius sanato.
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6. Est autem quaestus magnus pietas cum sufficientia. Correctio rhetorica est, qua quod vituperaverat, in contrarium vertit, sensu mutato, quasi dicat: Imo vero, si quis recte judicet, ipsa pietas magnus est quaestus; non ita quidem, ut illi existimant, de quibus modo dicebam, sed excellentiori ratione: quia pietas multo plus valet quam quicquid ab homine avaro desiderari potest. Nam, ut supra dixi, ad omnia utilis est, promissionem habens vitae praesentis et futurae. Quod adjungitur: Cum sufficientia, Graece u.exa autapxeiag, id Erasmus quadam periphrasi vertit, cum animo sua sorte contento. Idque etiam Hentenius et alii nonnulli sequuntur. Sed videtur Apostolus ea Graeca dictione voluisse duo complecti, nempe sufficientiamrerum necessariarum ad vitam banc temporalem, et animum iis contentum. Nam haec duo sequenti sententia conjungit, dicens: Habentes autem alimenta et quibus tegamur, his contenti simus. Non ergo significat Apostolus vocabulo auxapxetac animum sua sorte contentum, quod vult Erasmi versio; sed animum contentum rebus ad vitam sufficientibus, ita nimirum, ut supra ea, quae necessaria sunt, non quaerat. Id enim significat vox Graeca. Nam si quis rebus prorsus necessariis indigeat, ut si nec panem habeat, nec vestem; ab eo non exigimus animum illa praesenti sorte contentum, quin potius stupidum judicaremus, si sorte illa infelici contentus, necessaria non quaereret; imo nec pium, qui Deo non diceret: Panem nostrum quotidianum etc. Sed cur addidit Apostolus, cum sufficientia; cum sola pietas pro magno quaestu nobis sufficere debeat? Scilicet ideo, quia pie, sancteque vivere non possumus, nisi vivamus. Ut autem vivamus, habenda sunt vitae necessaria. Postulat igitur ipsa pietas sufficientiam adque adeo docet nos eam petere a Deo. Quamquam sunt, qui illud, cum sufficientia, annectant illi, quod praecedit, hac constructione: Pietas est magnus quaestus cum sufficientia. Ita videtur B. Thomas in Comment,
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7. Nihil enim intulimus in hunc mundum. Graece et Syriace, sine pronomine, in mundum. Similiter apud Ambrosianum et Primasium. Haud dubium, quod nec auferre quid possumus. Graece, pro-, fecto nec efferre quid possumus. Opponit enim Apostolus has voces inferre et efferre. Alluditautem ad illud Sancti Job: Nudus egressus sum de utero matris meae et nudus revertar illuc. Quod et Ecclesiastes c. 5. generatim de homine pronunciat. Itaque loquitur Apostolus de bonis externis, quorum nihil, cum nasceremur, attulimus, nihil etiam, quando moriemur, ablaturi. Qua sententia docere vult, ejusmodi bona tantum esse adventitia, nec permansura; ac proinde transitorie tantum iis utendum, nec plus quaerendum, quam quod satis sit ad vitam hanc mortalem transigendam. Adque id est quod sequitur.
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8. Habentes autem alimenta, et quibus tegamur, Graece oxFTiao/laxa, id est tegumenta, seu protegumenta. Non dicit vestimenta, quia latius patet oxe7iaofjia, comprehendens etiam domicilium; tametsi Hieronymus lib. 2. contra Jov. amictum legit, ita citans: Habentes victura et amictum.
His contenti simus. Quaedam exemplaria sumus habent. Atque eam lectionem exhibet editio Lovaniensis correctior et primae Clementinae addita castigatio Romana. In Graeco verbum est futurum, indicativi modi, apxeofryjoo/jiefra, quasi dicat: contentabimur. Sed Hebraea phrasi frequenter hujusmodi futura vim habent imperantis, ut: non occides, non moechaberis. Quamquam Apostolus simul etiam affirmare aliquid intendit, hoc modo: Quoniam haec sufficiunt, his contenti sumus. Eam affirmationem clare exprimit Syra versio: Propter hoc sufficit nobis alimentum et operimentum. Quaeres, quomodo nos velit his esse contentos, cum tam multa alia sint hominibus necessaria: ut libri studentibus alicui disciplinae; arma militibus; instrumenta mechanica fabris. Resp. Paulum ea sola nominasse, quae omnibus in universum hominibus necessaria sunt, idque simpliciter et non ad certos fines dum- 47 * taxat, et sub quibus caetera fere possunt comprehendi. Sed iterum quaeres, utrum consilii sit, an praecepti, quod dicit: His contenti simus. Resp. praeceptum esse, idemque ad omnes pertines, atque adeo ex ipsa naturae lege profectum. Nam superflua quaerere, contra naturam est. Et si petere superflua a Deo, non licet; ergo nec quaerere. Quod si tamen affluant divitiae; retineri licite possunt, modo cor iis non apponatur, sed secundum Dei legem expendantur in necessitates aliorum. Etenim et hoc natura docet et charitas exigit, ut membrum abundans re sibi non necessaria, transmittat eam ad alia membra, quae indigent. Ideo namque Deus alios divites fecit, alios inopes; ut illi tribuendo, isti patiendo et pro tribuentibus orando, Deum promereantur. Habetur idem praeceptum Heb. 13. Sint mores sine avaritia contenti praesentibus. De quo dicemus suo loco. Porro quod diximus, in Apostoli verbis praeceptum contineri, amplius confirmatur per id, quod sequitur.
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9. Nam qui vclunt divites fieri. Graece et Syriace: Qui autem volunt ditari. Incidunt in tentationem et 7aqueum diaboli. Genitivum diaboli, Graeca, Syra, Ambrosianus et Aquinas non agnoscunt; ut verisimile sit ex cap. 3. superiori, ubi laqueus diaboli nominatur, huc irrepsisse. Recte admonent interpretes non dicere Apostolum: Qui sunt divites; sed qui volunt divites fieri; ne quis hic damnari putet divitiarum possessionem. Nam de iis, qui divites sunt, quid eos facere oporteat, infra audiemus. Hoc igitur est quod dicit: Qui divitias appetunt, et hoc agunt, ut divites sint, incidunt in multas peccandi occasiones, iisque velut laqueis et retibus implicantur. Non enim, juxta quorundam expositionem, tantum significatur, eos incidere in multa hujus vitae pericula, quod et piis accidit, dicente Jacobo Apostolo cap. 1. Omne gaudium existimate, cum in tentationes (id est tribulationes) varias incideritis: sed tentationem intelligit, qua quis ad peccandum solicitatur; quomodo de tentatione loquitur eodem capite B. Jacobus, inquiens: Nemo, cum tentatur, dicatquoniam aDeo tentatur etc. Potest et sic intelligi: Incidunt in tentationem et laqueum, id est, a tentatione et laqueo comprehenduntur. Quod fit, dum a tentatione superantur: juxta id, quod deprecamurin orationeDominica: Ne nos inducas in tentationem, id est: Ne nos permittas a tentatione superari. Cui sensui favet quod sequitur.
Et desideria multa inutilia et nociva. Inutilia Graece avorjwoQ, insensata, stulta, absurda. Consonat et Syra versio. Suspicatur autem Erasmus, interpretem nostrum unam literam amplius in Graeco legisse, dvov^xou^ id est inutilia. Nam et Ambrosianus textus inutilia legit. Atque ea Graeca lectio etiam hodie visitur in nonnullis codicibus, nominatim in exemplari Regio. Hanc lectionem si sequamur, in vocabulo inutilia liptote erit, qua minus dicitur quam intelligitur; eritque posterior dictio prioris expositio, inutilia, id est nociva. Quomodo scriptum est Sap. 1. Custodite vos a murmuratione, quae nihil prodest; id est multum nocet, et cap. 2. Quoniam inutilis factus est nobis, id est utilitati nostrae contrarius. Verum quia scriptura non solet eo vocabulo Graeco uti ad significandum inutile, sed aliis ab hoc diversis; idcirco probabilius apparet id, quod Chrysostomus aliique Graeci expositores legerunt et interpretati sunt: scilicet eos, qui divites fieri volunt, incidere in desideria, seu cupiditates multas, easque stultas et noxias: stultas quidem, id est a recta ratione alienas, noxias vero, propter id quod sequitur:
Quae mergunt homines in interitum et perditionem. Idem sunt interiius et perditio; sed hac geminatione usus est Apostolus vehementiae causa; aut certe, ut duplicem interitum significaret, temporalem et aeternum. Nam cupiditates, quas amor divitiarum parit, non solum temporalibus malis hominem involvunt, verum etiam demergunt in profundum gehennae. Huc autem imprimis pertinet concupiscentia rerum alienarum, quae latissime patet et hominibus avaris propria est. Quaeree, cum Apostolus tam graviter exaggeret pericula eorum, qui volunt divites fieri: num igitur peccatum sit velle ditari. Sed Laic quaestioni jam supra responsum est. Si enim praecipimur contenti esse rebus ad vitae necessitatem sufficientibus; certe consequens est, eos peccare, qui his non contenti, quaerunt superflua; quod quidem faciunt, qui divites fieri volunt. Nam divitiae sonant rerum ad usum hujus vitae necessariarum superabundantiam. Igitur hujusmodi cupiditas, absolute considerata, non caret affectu avaritiae, qua plus quam opus est quaeritur. Ac proinde optare et quaerere divitias, quomodo plerique optant et quaerunt, volentes abundare bonis hujus saeculi, non potest esse sine peccato. Si quis autem, quod rarum est, eas optet et quaerat cum voluntate removendi superfluum quod in divitiis includitur; ut si cogitet sancte eas expendere, velut in eleemosynas pauperum, redemptionem captivorum, exstructionem ecclesiarum, monasteriorum, xenodochiorum, collegiorum, aliosve similes usus: licitum id est et pium, si secundum se spectetur. Sic enim et Apostolus monet Ephes. 4. dicens: Magis autem laboret operando manibus suis, quod bonum est, ut habeat unde tribuat necessitatem patienti. Nec id supradictis contrarium est. Talis enim, etsi quaerat aliquid supra suam ipsius necessitatem, ac sibi ipsi quodammodo superfluum; non tamen superfluum absolr.te. Nam superfluum non censetur, quod servatur egenis tribuendum suo tempore; sicut non est superfluum, quod 6ei vatur in futuram necessitatem familiae, ut quod aestate colligitur in hyemem venturam. Verumtamen etiam cum istiusmodi voluntate et cogitatione, quam dixi, divitias quaerere, plerumque et ordinarie periculo non caret; idque multas ob causas. Primum enim fit, ut mentiatur iniquitas sibi, et non videat homo occulta avari cordis sui; quin etiam si correctum sit, et intentio bona, tamen ex ipsa divitiarum possessione atque praesentia, facile poterit a recto averti ac depravari, ut vel incipiat tenacius eas possidere, vel ad luxum expendere, vel certe ex iis inflari et superbire, aut Deum negligere: quia sicut in deliciis castitas, ita in divitiis valde periclitatur humilitas et pietas. Hinc est, quod tam multa in scripturis sacris contra divites dicuntur, quale est illud Christi in Evangelio: Quam diffi,cile qui pecunias habent, in regnum Dei intrabunt! Facilius est enim camelum perforamen acus transire, quam divitem intrare in regnum Dei. Luc. 18. Cujus haec est ratio, quia difiicile admodum est, divitem esse et divitias non amare. Quae res non solum in hominibus saecularibus veritatem habet, sed etiam in ecclesiasticis ac religiosis. Nam utique episcopos et ecclesiae doctores, atque ministros hic instruit Apostolus: imo vero istis appetitus divitiarum tanto magis inhibetur, quanto alios contemptu saeculi praecellere debent, et bonis exemplis anteire. Quod vel maxime notandum est propter eos, qui plura beneficia ecclesiastica possident, aut quaerunt, quibus unum ad vitam honeste transigendam sufficit: etiamsi plura habeant, eo praetextu, vel intentione, ut opes inde collectas in pios usus, ut loquuntur, aut viventes erogent, aut a morte relinquant. Male enim contra divinas et ecclesiasticas leges, ipsumque adeo jus naturae, per hujusmodi fallaces intentiones quorundam avaritia sibi blanditur ad ipsorum interitum et perditionem.
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10. Radix enim omnium malorum est cupiditas. Pro cupiditate, Graece est cpt Aapf opta, amor pecuniae, quam uno nomine avaritiam vocamus; quomodo legit Ambrosianus. Atque ita citant saepe B. Augustinus, aliique Latini Patres. Alii studium pecuniae vertunt. Probat Apostolus id, quod dixerat, eos qui divites fieri volunt, in plurima mala incidere; quia nimirum divitias quaerunt ex avaritia, quae radix et seminarium est omnium malorum. Ubi tam poenae, quam culpae mala voluit comprehendi, sicut bene Cajetanus annotat; neque solum mala poenae futuri saeculi, sed etiam praesentis. Id liquet partim ex iis, quae praecedunt, partim ex eo, quod proxime sequitur. Nominat enim tentationem, laqueam, desideria multa inutilia et nociva, dolores multos, denique interitum et perditionem. Augustinus quidem sentire videtur, ab Apostolo speciem pro genere positam esse, scilicet avaritiam pro cupiditate, qua plus quam sat est, quaeritur, non solum in pecuniis et opibus externis, sed in re qualibet, ut honoribus, potentia, scientia, voluptate. Loca sunt lib. 11. de Gen. ad lit. cap. 15. et lib. 3. de lib. arb. cap. 17., itemque in enarrnt. Psalm. 118. conc. 11. et tract. 8. super Epist. primam Joan. Verum repugnat tam significatio, quam usus vocabuli Graeci. Neque enim hic est rcXeovsfcta, quae solet etiam ad alia, quae male appetuntur, extendi; sed ut dixi, (ptXapyopta, quae ad alia non extenditur. Adde, quod ipsa consequentia sermonis apostolici vix admittit eam extensionem. Sed nec opus est: cum veritas sententiae specialiter intellectae satis abundeque nota sit, non solum ex aliis scripturis, verum etiam per experientiam, ac multorum auctorum clara testimonia. Sententia est Ecclesiastici cap. 10. Avaro nihil esse scelestius. Et iterum: Nihil iniquiu8 quam amare pecuniam: hic enim et animam suam venalem habet. Exclamat etiam Ethnicus poeta: Quid non uiortalia pectora cogis auri sacra fames? Sed et Claudianus eam scelerum matrem appellat lib. 2. in laudes Stiliconis. Exemplum autem, inter alia multa, habemus apertissimum in Juda proditore, qui Dominum suum pecuniae cupiditate vendidit occidendum. De quo vide Leonem serm. 9. de pass. Domini, ubi et hanc Apostoli sententiam pulchre amplificat. Hinc Augustinus lib. 2. de Ordine cap. 8. instruens adolescentes ad vitae probitatem: Amorem pecuniae, inquit, totius suae spei certissimum venenum esse credant. Ex his omnibus patet, quam vere et apposite Paulus avaritiam vocet omnium malorum radicem: eo nimirum, quod omne genus scelerum ac flagitiorum ex avaritiae radice progerminet, dum pecuniae causa nihil non audent homines committere: velut perjuria, furta, rapinas, sacrilegia, homicidia. Tametsi non hanc solam rationem spectavit Apostolus, sed et alteram, ut supra dixi, de malis poenae; quia scilicet in omne genus calamitatum ac miseriarum avaritia suos cultores praecipitat. Quaeret aliquis, quomodo dicat Apostolus, avaritiam esse radicem omnium malorum, cum juxta celebrem Ecclesiastici sententiam cap. 10. Initium omnis peccati superbia sit. Resp. diverso sensu haec dici. Nam avaritia quidem ea ratione, qua dictum est, omnium malorum est origo. Superbia vero omnis peccati initium est, quia tam in angelis quam in hominibus primum omnium peccatum fuit superbia, qua a Deo recesserunt. Quanquam et a superbia Oriuntur caetera, quatenus homo per superbiam aversus a Deo transit ad regnum peccati.
Quam quidam appetenUs erraverunt a fide. Rem ab experientia declarat. Appetere cupiditatem seu avaritiam Hebraismus est, quo affectus pro objecto ponitur, avaritia pro rebus concupitis, id est opibus, pecuniis. Tale est illud Psalm. 105. Concupierunt concupiscentiam in deserto, et Job 3. Timor, quem timebam, evenit mihi. Cujus expositio sequitur: Et quod verebar, accidit. Hac phrasi non animadversa alii verterunt: Quam secuti aut cui addicti, praeter usum ac significationem verbi Graeci opsyopsvot. Alii quam referunt ad pecuniam, inclusam in cptXapyopta, sed imperite, cum genus in Graeco non respondeat. Itaque sentit Apostolus, usque adeo radicem omnium malorum avaritiam esse, ut etiam ad infidelitatem perducat. Jam enim, inquit, quidam, quiChristonomen dederant, dum avaritiam student, et divitias appetunt atque sectantur, aberrarunt ac defecerunt a fide Christiana; videlicet ea ratione, qua supra cap. 1. dixit, quosdam repellentes bonam conscientiam circa fidem naufragasse. Si enim avaritia est peccatorum radix et scelerum mater, igitur bonam conscientiam repellit, quisquis avaritiae studet.
Et inseruerunt se doloribus multis. Graece confixerunt se, quemadmodum et vertit Theophylacti interpres. Atque eam significationem urgent expositores Graeci. Sensus est: Et conjecerunt se in multas et graves angustias, multorum dolorum causas, et quibus velut spinis transfixi cruciantur. Significat, omnes quidem, qui divites fieri volunt, incidere in tentationes et laqueos peccatorum, et noxia desideria, quae causa sint aeternae perditionis; quosdam autem etiam implicari gravissimis malis hujus saeculi, quae solent ex infraenata rerum alienarum cupiditate consequi.
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11. Tu autem, o homo Dei, haec fuge. In veteri Scriptura homines Dei aut viri Dei vocabantur Prophetae, velut Deo familiares: ut Moses, Samuel, David, Elias, Elisaeus atque alii. Non dissimili ratione Timotheum episcopum Paulus hominem Dei vocat, quia nimirum in his, quae Dei sunt, populo praeerat, hoc habens proprium munus, ut homines ad Deum adduceret, quod est omnibus episcopis commune. Unde in secunda ad Timoth. 3. nomen illud generatim episcopo tribuit, dicens: ut perfectus sit homo Dei. ad omne bonum opus instructus. Igitur et hic in Timotheo omnes episcopos et pastores admonet. Tu, inquit, qui es homo Dei et proinde in ea, quae Dei sunt, totus intendere debes, ista, quae dixi, fuge, scilicet avaritiam et peccata, quae ex illa radice procedunt. Verbum fuge emphasim habet, quasi dicat: sis ab hujusmodi longissime remotus. Adhortatio omnibus animarum pastoribus summopere necessaria. Xihil enim aeque depravat eorum intentionem, et ex pastoribus mercenarios facit, atque studium et affectus avaritiae. Nihil etiam est, quod magis impediat fructum salutis animarum, quam si videant subditi pastorem suum avaritiae studere et sua quaerere, non quae Jesu Christi.
Sectare vero justitiam,pietatem, fidem, charitatem,patientiam,mansuetudinem. Hortatur ad virtutes oppositas. Illa fuge, ista sectare, quod Graece e3t: 6\'ouxs, persequere, vocabulum fugae contrarium, ut significet, pari animi contentione pastoribus et vitia fugienda, et sectandas esse virtutes. Eodem verbo usus est 1 Cor. 14. Sectamini charitatem. Primo loco justitiam nominat, unicuique, quod suuui est, tribuentem, quae avaritiae opponitur res alienas appetenti. Deinde pietatem, qua Deus ex animo et pura intentione, non autem affectu mercenario colitur, quam supra dixit: esse magnum quaestum et ad omnia utilem. Fidem, coelestia bona quaerentem, a qua aberraverunt quidam per avaritiam. Charitatem, non quaerentem quae sua sunt, sed quae aliorum, ad quam liberalitas pertinet, et omne genus beneficentiae erga proximos. Patientiam, qua non solum superfluis, verum etiam necessariis aequo animo caremus. Mansuetudinem, pro qua Ambrosianus legit: tranquillitatem animi, dum scilicet non commovemur adversus eos, qui nos injuriis afficiunt, ea quae nostra sunt auferentes, juxta illud: Qui aufert, quae tua sunt, ne repetas, Luc. 6.
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12. Certa bonum certamen fidei. Metaphorica est admonitio, non a militia sumpta, quod plerique putant, cujusmodi erat illa cap. 1. ut milites in illis bonam militiam, sed a certamine, quod cursu fiebat in stadio, de quo 1 Cor. 9. Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Omnis autem, qui in agone contendit, ab omnibus se abstinet etc. Cui quidem exhortationi similis est ista, nisi quod illa generalis est ad omnes fideles, haec autem speciatim dirigitur ad episcopum. Alioquin et hic in Graeco est nomen agonis, quasi dicat: Agoniza bonum agonem fidei, et mentio fit bravii comprehendendi in eo, quod sequitur: Apprehende vitam aeternam. Utitur autem eadem metaphora etiam in 2. Epist. cap. 2. dicens: Nam et qui certat in agone, non corotiatur, nisi legitime certaverit. Similis est locus ad Phil. 3., ubi de seipso loquitur tanquam in hujusmodi stadio currente ad bravium supernae vocationis. Hortatur ergo Timotheum Apostolus, ut memoratis virtutibus instructus, cursum ministerii sui bene ac feliciter peragat. Qui cursus merito certamen vocatur propter difficultates, quas, qui er.rrit, patitur ab adversariis, tam internis, quam externis, cursum ejus impedire ac bravium intervertere conantibus. Vocatur autem certamen fidei, vel quia non nisi per fidem vincit, qui in hoc certamine versatur, Joanne testante 1. Epist. 5. Haec est victoria, quae vincitmundum fides nostra; vel quia certamen hoc pro fide Christi propaganda ac defendenda susceptum erat. Loquitur enim, ut dixi, de cursu ministerii evangelici.
Apprehende vitam aeternam. Id est ita certa in hoc cursu, ut apprehendas et consequaris vitam aeternam velut bravium et palmam victoriae. Docethiclocus contra sectarios, vitam aeternam bene viriliterque certantibus propositam esse tanquam praemium. Id diserte annotatnm est a Theophylacto. Ecce, inquit, et merces, et praemium vita aeterna.
In qua vocatus es. Graece in quam vel ad quam et vocatus es. Eadem Ambrosiani lectio est. In quam, legitur etiam apud S. Thomam et in nostris quibusdam codicibus. Sensus est: Ad quam vocatus et invitatus ab agonotheta Christo, qui vitam aeternam in hoc stadio certantibus praemium proposuit. Hinc alibi vocatur bravium supernae vocationis. Intelligitur autem vel interna vocatio, quae fit per fidem, semperque est efficax; ejus enim frequenter Apostolus meminit: vel externa, quae fit per ministros Evangelii, quamque multi non sequuntur, qualis illa inEvangelio: Venite adnuptias. Hucusque metaphora certaminis.
Et confessus bonam confessionem coram multis testibus. Erasmus, Hentenius et alii nonnulli vertere maluerunt: Et professus bonam professionem. Multipliciter autem haec pars exponitur. Uno modo sic: Habes praeclarae confessionis tuae multos testes, cum Ephesi, tum in aliis regionibus. qui te fideliter in Evangelii professione versantem spectarunt. Alius sensus est: Timotheum aliquando in persecutione, cum peiiclitaretur, coram multis confessum ftiisse fidem Christi. A qua confessione, confessores olim vocabantur. Hunc sensum priore loco tradunt Chrysostomus et Theophylactus. Et favet, quod sequitur de testimonio et confessione Christi, quam fecit sub Pontio Pilato. Tertius sensus est: sermonem esse de confessione fidei, quam Timotheus fecerat in baptismo, qua nimirum professus erat symbolum fidei, cum renunciatione Satanae atque pomparum ejus. Solet enim ea fidei professio solemni ritu fieri multis praesentibus, quemadmodum constat ex Dionysio lib. eccl. hier. cap. 2. part. 2. et cap. 7. part. 3. et ex Augustino lib. 8. confess. cap. 2. Haec Graecorum expositio est et quorundam etiam Latinorum, ut Ambrosiani, Pelagii, Primasii et Haimonis, quibus Sasboldus et Hesselius adstipulantur. Postremus sensus est de ea confessione, quam fecerat Timotheus, quando fuit ordinatus a Paulo episcopus cum impositione manuum presbyterii. Haec erat non fidei confessio, sed professio ac sponsio ministerii evangelici recte ac fideliter obeundi; fiebatque coram multis testibus, non solum episcopis, qui manus imponebant, verum et frequenti coetu fidelium. Ita exponunt Lomdardus, Aquinas et Cajetanus, sane quam probabiliter et ad locum praesentem accommodate, tanquam dicat Apostolus: Ita certa in cursu ministerii tui, ut apprehendas palmam vitae aeternae, ad quam vocatus es, et cujus gratia, multis praesentibus, hanc optimam fecisti professionem, te fideliter ac strenue exsecuturum opus Episcopi et Evangelistae. Cujus professionis te semper memorem esse volo.
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13. Praecipio tibi coram Deo. Non contentus Apostolus superiori adhortatione adjungit, qualem et capite praecedenti post praecepta de judiciis exercendis, qualem etiam videbimus in secunda Epistola. Arguunt haec ingentem Pauli solicitudinem pro Ecclesia, qui putaverit tantis obtestationibns agendum cum Timotheo, quem noverat fidelissimum Ecclesiae ministrum et omnium minime sua quaerentem, ut ipse de eo testatur Phil. 2. Praecipio tibi, inquit, in conspectu et praesentia Dei, qui testis esse poterit me haec praecepisse; et vindex, si ea non serves. Quid praecipiat, postea subjungit, ubi dicit: Ut serves mandatum sine macula etc.
Qui vivificat omnia. Non dicit, qui videt omnia, sed qui vivificat; quia pltis est viviticare, quam videre. Vivificat autem omnia, quaecunque vivunt, quia omnis vita a Deo est. Sic idem Apostolus Act. 17. dicit: Deum dare omnibus vitam, et inspirationem et omnia. Est autem hoc Dei epitheton praesenti loco valde congruens, quo Timotheum ad certamen et pericula perferenda reddit alacriorem certa spe resurrectionis, quasi dicat: Ne metuas mortem, nam servus es Dei, qui potest etiam mortuos ad vitam revocare.
Et Christo Jesu. Christi praesentiam allegat ut hominis, quia quamvis secundum naturam humanam non sit ubique, secundum eam tamen omnia quaecunque usquam aguntur, cognoscit et videt. Quanquam non ideo tantum Christi meminit Apostolus, quod is omnium actionum nostrarum inspector sit ac judex futurus; verum etiam ut eum Timotheo proponat tanquam exemplar confessionis, quod imitetur. Sequitur enim:
Qui testimonium reddidit sub Pontio Pilato Oonam confessionem. Graece: qui testatus est, vel qui testatam fecit. Hoc vertit Erasmue, illud apud Ambrosianum legitur. Sunt autem phrases similes: testari bonam confessionem et, quod praecessit, confiteri bonam confessionem. Ipsa enim confessio testimomum quoddam est. Porro nonnulli verterunt: coram Pontio Pilato, non quod Graecus textus id postulet, sed quod putarent, hic significari confessionem veritatis a Christo factam coram Praeside Pilato. Nam et Chrysostomus, ejusque sequaces, hujusmodi confessionem intelligunt, qua nempe Christus stans coram Praeside confessus est, se regem esse Judaeorum et ad hoc natum, ut testimonium perhiberet veritati. Quamvis autem Graeca praepositio ln\ genitivo juccta hunc sensum admittat; usitatius tamen et elegantius id significat, quod nos legimus, quodque etiam est apud Ambrosianum. Nec aliud sane dicere voluit Apostolus, quam quod totidem verbis in Graeco fidei symbolo legitur: iici IIovtioo IIiAaTOU, quod nemo dixerit aliter reddendum Latine, quam sicut universa Ecclesia Latina recitat: Sub Pontio Pilato. Tale est illud Act. 11. factam fuisse famem sub Claudio Caesare. Nec arbitrandum est, Graecos tractatores aliter interpretatos fuisse praepositionem erci, licet confessionem intelligant eam, quae coram Pilato facta est. Sed si ejusmodi tantum significaretur confessio, quae nimirum verbis fit coram aliquo judice; potius dicendum fuisset: coram Caipha, quam coram Pilato; nam coram Caipha apertissimis verbis confessus ezt se esse Chiistum filium Dei, coram Pilato non aliud, quam se esse regem Judaeorum. Ut ergo verus habeatur sensus verborum Apostoli, memoria repetendum est, quod annotavi ad illud cap. 2. testimonium temporibus suis, usu primitivae Ecclesiae nomen testimonii seu martyrii pertinere ad eam testificationem, quae fit opere, non qualicunque, sed consummato et perducto usque ad mortem. Hoc enim excellentissimum testimonii genus est, atque eo jure martyrii nomen sibi proprie vendicabat, etiam apud Latinos. Nam confessionis vocabulum servabatur testimoniis seu verbo, seu facto perhibitis, citra mortis perpessionem. Unde et intelligitur, quare de Timotheo quidem dixerit: confessus bonam confessionem, de Christo autem: testatus bonam confessionem. Sensus igitur Apostoli est: Qui cum saepe veritatem, cujus causa missus erat a Patre, palam confessus apud homines fuisset, tandem Praeside ac judice Pontio Pilato, ejusdem veritatis confessionem testatus est, sive testatam fecit, id est martyrio complevit et consignavit, quando pro ea veritate crucem et mortem sustinuit. Sensum hunc docte prosequitur Hesselius.
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14. Ut serves mandatum sine macula irreprehensibile. Sine macula, Graece immaculatum. Sed sciendum, haec adjectiva immaculatum, irreprehensibile in Graeco posse tam ad mandatum, quam ad personam Timothei referri. Ad mandatum refert Ambrosianus textus, dum legit: ut serves mandatum immaculatum, irreprehensibile. Graeci interpretes ad Timotheum referre videntur, dum sic exponunt: Neque vitae, neque dogmatum gratia aliquid maculae contrahas, unde merito reprehendaris. Ita vertendum esset, sicut neoterici quidam verterunt: Ut serves praeceptum, immaculatus, irreprehensibilis. Sunt qui prius adjectivum praecepto adjungant, posterius Timotheo remittant, hoc modo: Ut serves praeceptum immaculatum, irreprehensibilis. Sic enim Hentenius transtulit. Contra vero noster interpres posterius adjectivum praecepto dedit; prius autem ita vertit, ut in Timotheum cadere videatur; quas: dicat Apostolus: ut serves praeceptum irreprehensibile, dum teipsum sine macula conservas: juxta id, quod dixerat capite superiori: Teipsum castum custodi. Praeceptum autem irreprehensibile servatur eo sensu, quo ad Tit. 2. dicitur: verbum sanum, irreprehensibile, dum videlicet in ministris legis aut doctrinae nihil habet adversarius, quod reprehendat, et propter quod ipsa lex et doctrina male audiat. Verumtamen inter has quatuor constructicnes duae mediae plus habere videntur probabilitatis. Nam irreprehensibile solet usitatius ad personam referri; ut et in hac eadem Epistola personae tribuitur cap. 3. Oportet episcopum irreprehensibilem esse. Est enim idem in Graeco vocabulum, quod hoc loco. Jam quaeritur, quod mandatum dicat Apostolus. Quidam exponunt de mandato, quo dixit: Certa bonum certamen fidei. Nonnulli de mandato dilectionis: alii significari putant comprehensionem omnium, quae hactenus Timotheo praecepit, quorum summa est, ut se fidelem Christo et Ecclesiae ministrum praebeat. Ad hoc enim velut unum praeceptum omnia rediguntur.
Usque in adventum Domini nostri Jesu Christi. Graece, uixpt, TTJC eTticpaveiag, id est usque ad apparitionem seu manifestationem Domini nostri Jesu Christi. Id est usque ad secundum ejus adventum, quo veniet manifestus cum potestate magna et majestate judicaturus mundum, et redditurus unicuique secundum opera sua. Non dicit, ut serves praeceptum usque ad mortem tuam; sicut cuidam dicitur in Apcc. 2. Esto fidelis usque ad mortem, sed usque in adventum Domini, scilicet ut eum magis excitet, inquit Theophylactus, mentione facta illius gloriae tremendae. Nam frequens est Apostolus, imo tota Scriptura novi testamenti in inculcando secundo Christi adventu: tum quia ad gloriam, quae tunc revelabitur, spectat ac protenditur omnis spes fidelium, quae eos mirifice consolatur in omni tentatione, pressura et persecutione, quam in hoc saeculo patiuntur; tum quia judicii illius futuri cogitatio segnioribus terrorem ingerit, simul et stimulos injicit ad parandam viam judici venturo. Sic idem Apostolus Phil. 1. Ut sitis sinceri et sine offensa in diem Christi. Porro ne quis suspicetur, Apostolum hujusmodi locutione significare velle, quod viventibus adhuc iis, ad quos scribit, venturus sit Christus ad judicium; aperte et ex professo removet hanc opinionem ipsemet in 2. Epist. ad Thess. 2. Ubi eos solicite monet, ne qua ratione commoveantur, quasi instet dies Domini; docetque quanta sint, quae diem illum debeant praecedere. Dum ergo Timotheo praecipit, ut servet mandatum usque in adventum Christi -, intelligendus estpraecipere, ut servet usque ad exitum vitae. Nam ut ait August. epist 80. ad Hesychium: Tunc unicuique veniet dies adventus Domini, cum venerit ei dies, ut talis hinc exeat, qualis judicandus est illo die. Ptitat autem Hes^elius, Apostolum sub obtestatione praecipientem Timotheo, ut servet mandatum sine macula usque in adventum Christi Domini, in memoriam ei revocare sponsionem in baptismo factam, quando, ut est in ceremoniis baptismi, dictum est ei: Accipe vestem candidam, sanctam et immaculatam, quam perferas sine macula ante tribunal Domini nostri Jesu Christi-, ut habeas vitam aeternam et vivas in saecula saeculorum: et respondit, Amen. Cujus ceremoniae etiam meminit Hieronymus in epist. ad Damasum.
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15. Quem suis temporibus ostendet. Quem non Christum refert, sed adventum sive apparitionem, ut ex Graeco liquet: tametsi id ad sensum non multum interest. Quod enim ad rem attinet, non aliud est, apparitionem Christi ostendere, quam Christum apparentem seu manifestum exhibere. Beatus et solus potens. Potens: in Graeco substantivum est, Suvccottjc. Vocantur autem dynastae quasi potentatus, eo quod plurimum possint: cujusmodi maxime sunt reges et principes. Erasmus principem vertit. Quanquam Graecum vocabulum dynasta retineri potuit ab interprete. Est enim etiam Latinis scriptoribus in usu, nominatim Ciceroni ad Atticum et in Philippicis.
Rexregum et Dominus dominantiwn. Regum, Graece, regnantium. Quoniam de Christo ut homine loquebatur, secundum hanc enim naturam venturus est ad judicium, idcirco ostensionem adventus ejus Deo tribuit auctori, videlicet ea ratione, qua 1 Cor. 15. scribit, Deum patrem omnia subjecturum Christo filio. Unde etiam apparet, hoc loco Deum Patrem significari: quamvis alioqui quae hic dicuntur, in totam Trinitatem competant. Dicit autem, temporibus suis, seu propriis, ut est in Graeco; id est ad eam rem a Deo praeordinatis, ipsique notis: ut reprimat humanam curiositatem, quam et Christus in suis Apostolis hujusmodi verbis repressit: Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate. Act. 1. Quare hac parte tollitur suspicio, ne propter illud, usque in adventum Domini, quis putet adhuc vivente Timotheo venturum Dominum. Vult enim illud tempus esse nobis omnino incertum, ac minime scrutandum. Beatum Deum vocat proprio epitheto, sicut et supra cap. 1., ne dubitemus, ab eo, qui per essentiam beatua est, ac solus omne bonum p^ssidet, communicandam nobis beatitudinem promissam. Quomodo autem dicatur, solus potens, seu Dynasta, ne quis hic everti putet potestates humanas, exponitur verbis sequentibus, rex regum, dominus dominantium. Itaque sensus est: Deum solum esse perfecte ac prorsus absolute Principem, Regem et Dominum, ut qui potentiam, regnum, dominatum a nullo alio acceptum habeat, sed a quo caeteri, quicunque regnant et dominantur, qui proinde ci, tanquam regi et Domino, omnes subjecti sunt. His epithetis amplificat Apostolus Dei potentiam ac majestatem; ut eam ante oculos habentes, principum ac dynastarum hujus mundi violentiam atque tyrannidem non metuamus. Si quaeritur: An etiam Christus, ut homo, dici possit Sex regum et Dominus dominantium; afnimativa responsio est. Sic enim diserte vocatur Apoc. 17. et 19., tametsi non eodem sensu, quo id Deo tribuitur hoc loco. Xam Christi regnum atque dominium, quod habet super omnes alios reges ac dominos, a Patre ei datum est ac Patri subjectum, eidemque cum agnitione subjectioni; tradendum; juxta illud 1 Cor. 15. Cum tradiderit regnum Deo et Patri.
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16. Qui solus habet immortalitatem. Alias subjicit divinae majestatis proprietates; ac primum immortalitatem, quo non solum distinguitur a regibus terrenis, qui mortales sunt, sed ab omni re creata. Nam perfecta immortalitas est omnimoda immutabilitas. Omnis enim in deterius mutatio mors quaedam est; et omne, quod ita mutatur, quodammodo moritur; dum per mutationem desinit esse id boni, quod erat. Atqui solus Deus omnino immutabilis est juxta illud Mal. 3. Ego Dominus et non mvtor, et Jac. 1. Apud quem non est transmutatio, nec vicissitudinis obumbratio. De hujusmodi immortalitate locum buuc intellexerunt August. lib. 1. de Trinit. cap. 1. et lib. 3. contra Maxim. cap. 12. et Bernardus serm. 81. super Cantica. Potest et sic intelligi: Qui:olus ex se et per naturam immortalis est; ut qui sit essentialiter vita. Nam intellectuales creaturae, ut angeli et animae rationales, participative tantum, et, ut Patres loquuntur, per gratiam, immortales sunt. Unde qua ratione solus Deus bonus est, eadem solus est immortalis, scilicet per essentiam. Utrique intellectui coaptari potest etiam illud hujus Epistolae cap. 1. Regi saeculorum immortali, Graece, incorruptibili. Siquidem omnis, qualem diximus, mutatio, corruptio quaedam est; et solus Deus per naturam est incorruptibilis.
Et lucem inhabitat inaccessibilem. Non de luce creata loquitur, sicut quidam hunc locum intellexerunt, imaginantes inaccessibilem hanc lucem, quam Deus inhabitat, constare ex quinta quadam usta sive essentia, quemadmodum refert Ambrosius lib. 2. de Abraham cap. 8. Sed loquitur de luce increata, quae est ipse Deus, attestante Joan. 1. ep. 1. Deus lux est; et tenebrae in eo non sunt ullae. Sic ergo dicitur inhabitare lucem, sicut est et habitat et permanet in seipso, secundum illud Ambrosii: Immotus in te permanens. Maxime enim quisque ibi dicitur habitare, ubi semper est, et unde nunquam recedit. Est autem Deus lux spiritualis; cujus visione et ipse naturaliter beatus est, et alios accidentaliter beatos facit. Eam lucem Apostolus inaccessibilem vocat, quia ad eam videndam nulli hominum patet accessus. Quod quo sensu sit accipiendum, cum scriptum sit: Accedite ad eum, et illuminamini Psalm. 33., pendet ex intellectu ejus, quud sequitur:
Quem nullus hominum vidit, sed nec videre potest. Dixerat cap. 1. Deum immortalem et invisibilem; quod utrumque hic repetit pluribus verbis. Ac de immortalitate jam dictum est. Nunc explicandum quomodo Deum vocet invisibilem, et ita quidem, ut eum nec viuerit nec videre possit quisquam hominum; cum Dei visionem, eamque perfectam, omnes Christiani certa spe exspectare jubeamur. Quidam exponunt hunc locum de visione, quae fit oculis corporeis. Sed falli videntur: sic enim nihil singulare de Deo diceret Apostolus; quia nec angeli, nec animae, corporeis oculis videri possunt. Imo nec aer nec aether, quamvis corpora sint, oculis percipiuntur; ut taceam de tam multis accidentibus a sensu remotis. Alii de visione comprehensiva putant Apostolum loqui, qua nimirum infinita Dei substantia a cognoscente perfecte comprehenditur; id est quantum visibilis est, videtur. Huic intellectui videtur obsistere, quod Apostolus peculiariter loquitur de hominibus, velut angelos nolens comprehendere: quandoquidem nec ulla alia Scriptura negat, angelos Deum videre, sed magis aflirmat, ut Matth. 1 8. Angeli eorum in coelis semper vident faciem Patris. Constat autem, nec ab angelis Deum videri comprehensive, sed a seipso solo. Restat igitur, ut Apostolum interpretemur de visione intellectuali, qua secundum essentiam videtur etsi non comprehendatur. Ut sensus sit: Quem nullus hominum in hac mortali vita vidit, aut videbit unquam, imo nec videre potest; obstante videlicet ordinatione divina, qua immobiliter decrevit, ut ea visio nemini contingat, dum adhuc peregrinatur in via; sed pro mercede ac praemio servetur iis, qui cursum hujus vitae feliciter compleverunt; juxta promissionem hanc Salvatoris: Beati mundo corde, quoniam ipsi Deum videbunt Matth. 5. Haec Graecorum est expositio, nec non Evaristi Pontificis in prima Epistola decretali, atque adeo ipsius Augustini lib. 3. contra Maximinum cap. 9. et 12., super Psalm. 118. conc. 6. Eum autem esse germanum hujus loci sensum, ostendi potest ex simili sententia, quae est apud Joannem cap. 1. Evangelii, et 1 Epist. 4. Deum nemv vidit unquam. Sentit enim, Deum a nullo puro homine in hac mortali vita aut visum esse aut videri posse; ideoque filium Dei, qui ab aeterno cum patre fuit et patrem vidit, ad nos missum esse, ut coelestia secreta nobis reseraret. Id enim est, quod in Evangelio subjungit: Unigenitus filiuSj qui est in sinu Patris, ipse enarravit. Nec ab hac sententia diversum est, quod Christus dicit Joan. 6. Non quia Patrem vidit quisquam; nisi is, qui est a Deo, hic vidit Patrem. Significat enim iisverbis, se solum a Patre missum doctorem, ut qui solus patrem viderit, et secreta ejus noverit. Jam ex hac apostolica doctrina sequitur, visionem Dei beatificam nulli mortalium unquam fuisse concessam, ne Mosi quidem aut Paulo; cum nulla prorsus sit necessitas a generali Dei decreto, quod illae Scripturae significant, eos eximendi, quin potius gravissimae rationes prohibeant, sicuti plenius ostendimus ad dist. 8. lib. 2. Sent. Sciendum est autem, etsi de Deo Patre haec ab Apostolo dicta sint, ut initio monuimus, nam et Joannes in testimoniis allegatis de Patre loquitur: omnia tamen etiam in Filium et Spiritum sanctum revera competere; quemadmodum vigilanter annotant interpretes Graeci, ne quis aliquam hic suspicetur personarum in Deo inaequalitatem. Itaque particula solus, bis posita, neque filium excludit neque Spiritum sanctum; sed res omnes et solas a Deo diversas: uti docet Augustinus lib. 3. contra Maximinum cap. 12. et lib. 1. de Trin. cap. 6. Quare nec illud recipiendum, quod ex hac Scriptura probare nititur Ambrosianus commentator, Deum Patrem in veteri testamento per subjectam aliquam creaturam nunquam apparuisse, sed solum Filium. Quanquam et aliorum quorundara veterum ea sit opinio. Sed eam ex scripturis docte refellit Augustinus lib. 2. de Trinitate cap. 18. et verus Ambrosius in Lucam.
Cui honor et imperium sempiternum. Amen. Pro imperio, potestatem legit Ambrosianus, utrumque enim significat Graecum xpaxoc, sed magis proprie potestatem imperandi quam actum. Quamvis et apud Latinos imperii nomine saepe non actus imperandi, sed potestas significetur. Potest autem haec pars aut optative intelligi, cui sit honor etc. aut enuntiative, cui est honor. Plerique enunciative exponunt, hoc sensu: Cui ab omnibus debetur honor summus, tanquam omnium bonorum auctori; quique imperium habet sempiternum, idemque prorsus absolutum et universale, cum reges hujus saeculi tantum ad tempus imperent, nec nisi limitata ct valde imperfecta gaudeant potestate. Quod vero sequitur, Amen, est confirmantis, quasi dicat: Vere ita est. Aliis magis placet sensus optativus sive imprecativus, iste: Cui ab omnibus impendatur honor; et cujus imperium sit per omnium confessionem sempiternum. Amen, id est fiat. Juxta quem sensum respondebit ista precatio partibus illis orationis Dominicae: Sanctificetur nomen tuum, et: Adveniat regnum tuum. Sunt autem in scripturis multae sententiae huic similes, ut Rom. 16. Cui honor et gloria in saecula saeculorum, Amen. Eph. 3. Ipsi gloria in ecclesia et in Christo Jesu, in omnes generationes saeculi saeculorum, Amen. Item Phil. 4., 2 Pet. 3., Apoc. 5. et 7. et in epist. Judae et hujus epist. cap. 1. Quae omnes sententiae, seu potius sententiarum clausulae, magis videntur optandi ac bene precandi formam habere, quam aliquid affirmandi; quamvis idipsum, quod optatur, absque dubitatione futurum sit.
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17. Divitibus hujus saeculi praecipe non sublime sapere. Ne propter ea, quae superius dixit adversus avaritiam et divitiarum cupiditatem, putaret quispiam, divitias in universum damnari: nunc divitibus praecepta dat, quibus bonum et sanctum usum divitiarum commonstret. Ex qua doctrina consequens imprimis est, divitias licite possideri posse; falsumque esse illud dogma Pelagii, Christianum non posse salutem consequi nisi possessiones omnes abdicet ac relinquat. Contra quam haeresim ex hoc loco et aliunde disserit August. epist. 89. ad Hilarium. Neque vero pugnat Apostolus cum Domino dicente Matth. 19. Facilius esse ut camelus transeat per foramen acus, quam ut dives intret in regnum coelorum. Per hoc enim Christus docere vult, perdifficile esse ac pene impossibile, ut dives salvetur; eo quod difficillimum sit divitias habere et in divitiis non confidere. Verum si quis dives non in divitiis, sed in Deo confidat, et secundum Dei voluntatem divitias dispenset; tali diviti vitam aeternam promittere cum Apostolo non dubitamus: cura et Christus subdat, loco memorato: Apud homines id impossibile esse, sed non apud Deum. Vocat autem eos Apostolus divites hujus saeculi, sive secundum Graecam lectionem, divites in praesenti saeculo, ut insinuet, alias quasdam esse divitias ad futurum saeculum pertinentes, istis praesentibus longe praestantiores et ab omnibus expetendas; quarum possessores Christus in Deum divites appellat Luc. 11., quarum et hic commendatio paulo post sequitur, in eo quod dicit, divites fieri in bonis operibus.
Sublime sapere, pro quo Ambrosianus legit, superbe sapere } in Graeco una composita dictio est GtJ/yjXocppovsTv, id est elato esse animo, sicut alii bene verterunt; aut uno verbo superbire, quemadmodum Hieronymus legit in comment. epist. Gal. cap. 6. Legitur idem vocabulum Rom. 11., ubi nos habemus: Noli altum sapere, sed time. Competit in eos, qui sibi placent, et magni seipsos faciunt, aliosque prae se contemnunt: quales maxime sunt hujus saeculi divites. Nam, communi hominum vitio, opulentia superbiae et arrogantiae mater est. Pulcre B. Augustinus vermem divitiarum superbiam vocat: quod difficile sit, ut qui dives est, non sit superbus Homil. 13. inter 50. et seim. 5. de verbis Domini. Unde liquet, quam necessarium sit divitibus hoc humilitatis praeceptum, non sublime sapere.
Neque sperare in incerto divitiarum. Graece, in divitiarum incertitudine, id est in incertis divitiis. Vitium hoc, sperare in divitiis, causa est, cur opes superbiam gignant; dum qui multum habent, multum se posse confidunt et per hoc animis efferuntur, atque alios tanquam impotentiores despiciunt. Hujus spei seu fiduciae vanitatem Apostolus ostendit ex proprio divitiarum epitheto, quia sunt incertum aliquid. Multis enim casibus obnoxiae sunt: furtis, fraudibus, rapinis, incendiis, quibus auferuntur et pereunt etiam invitis possessoribus; quod de spiritualibus divitiis dici non potest. Stultum est autem in re tam caduca, incerta, instabili et quae saltem ipsa morte necessario relinquenda sit, spem suam collocare.
Sed in Deo vivo. Potius, inquit, spem suam ac fiduciam reponant in Deo, totique ab eo pendeant, etiam in mediis opibus; quas ille dat et aufert quibus et quando voluerit. Addit Apostolus epithetum vivo, Graece vivente; sive ad discrimen falsorum Deorum, qui aut non vivunt, aut misere vivunt; sive ad indicandam spei certitudinem, quae in Deo collocatur, cum is nulli sit mutationi subjectus, sed semper et immutabiliter vivat.
Qui praestat nobis omnia abunde ad fruendum. Abunde Graece 7iXoooi(oq, id est opulente. Est enim allusio ad divitias, quasi dicat: noninopibus, sed in Deo opum largitore sperate, qui nobis opulenter omnia subministrat. Non sentit Apostolus, Deum omnibus omnino hominibus abundanter omnia praebere, quae sunt eis necessaria; constat enim, multos esse qui indigeant: sed de communi beneficentia Dei erga genus humanum loquitur, quae in eo consistit, quod Deus affatim praebet ea, quibus homines ad vitam hanc temporalem opus habent; faciens solem suum oriri, pluviasque descendere super bonos ac malos et terram omni genere frugum et fructuum foecundans. Denique ex aere, terra et aquis animantia ad victum copiose subministrans, ut nihil cuiquam desit, nisi quantum aliorum avaritia alios defraudat, dum ea, quae abunde suppetunt, non communicent Haec Graecorum est explicatio, quam ratam facit alia sententia ejusdem Apostoli, qua Act. 14. Dei beneficentiam erga homines praedicans, dicit eum de coelo dare pluvias et tempora fructifera et implere cibo et laetitia corda eorum. Ex quo etiam loco datur intelligi quid sibi velit, quod hic adjecit, ad fruendum, id est ad percipiendum cum laetitia. Nam frui tam in scripturis sacris, quam apud auctores profanos, non est aliud, quam cum laetitia et delectatione rem aliquam percipere. Vult autem Deus homines donis suis laetificare, sed ita ut non in illis, sed in ipso finem et felicitatem suam constituant. Quod est frui, theologico loquendi modo. Qua de re egimus ex professo in 1. Sent. dist. 1.
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18. Bene agere. Graecum verbum compositum est cx bono et opere, quasi dicat: bona operari. Itaque divites hortatur, ut divitias, quarum usus latissime patet, neque avare recondant, neque utantur ad festum, vanitatem, voluptates, ut plerique faciunt; sed ad bona opera, quibus adjuventur proximi. Dependet adhuc pars ista a verbo praecipe; sicut et infinitivi sequentes.
Divites fieri in bonis operibus. Graecum tcXootsTv ambiguum est ad ditescere et divitem esse: quamquam utrumque significatum hic probe quadrat. Auget autem Apostolus quod dixerat, bene agere: neque enim divitibus sufficere debet quomodocunque bona operari; sed sicut abundant opibus, ita abundare debent bonis operibus et ex falsis divitiis veras opes, quae in christianis virtutibus consistunt, sibi comparare. Quod potissimum fit, dum erogantur divitiae in proximorum necessitates, praecipiente Domino Luc. 16. Facite vobis amicos de mammona iniquitatis. Ostendit hic locus, adeo falsum esse, quod haeretici docent, omnia justorum opera esse peccata; ut etiam divites ea, quae bona sunt, operari possint, imo et bonis operibus abundare. Exempla sunt, in Abraham, Isaac et Jacob, aliisque justis veteris testamenti et in Tabitha discipula, de qua Lucas testatur Act. 9., quod erat plena bonis operibus.
Facile tribuere. Id est, faciles ac promptos esse ad tribuendum. Id enim vox Graeca tricomposita euu.£T0c56*TOo<; significat. Hanc largiendi promptitudinem commendat idem Apostolus 2 Cor. 9. dum eos adhortatur, ut non ex tristitia aut necessitate, sed cum hilaritate tribuant: Hilarem enim, inquit, datorem diligit Deus. Huic Apostoli praecepto non satisfaciunt, qui tardi sunt ad tribuendum, ut bene S. Thomas annotavit, citans illud Proverb. 3. Ne dicas amico tuo: Vade et revertere et cras dabo txbi; cum statim possis dare, et illud Job 31. Si oculosviduae exspectare feci.
Communicare. Graece xotvu>vixo6c communicativos esse, quod Erasmus vertit, libenter communicantes. Hoc Graeci referunt ad vitae conversationem, ut sensus sit: Humanos et benevolos sese praebeant, minimeque fastuosos et quibuscum aliis non refugiant conversari. Similiter Augustinus serm. 5. de verbis Domini: Comunicent, inquit, id est, pares suos mortales agnoscant. Verum usu scripturae sacrae Graecum vocabulum magis pertinet ad eam communionem, qua quis ea, quae habet, aliis, qui non habent, impertiendo facit communia. Quae quidem significatio huic loco, ubi divites ad beneficentiam exstimulat Apostolus, optime congruit: ut hoc praeceptum simile sit isti Rom. 12. Necessitatibus sanctorum communicantes, et Heb. 13. Beneficentiae et communionis nolite oblivisci. Eadem hujus vocis acceptio est 2 Cor. 8. et 9. Gal. 6. et Phil. 4. Rectius igitur in hunc sensum interpretantur communicandi verbum expositores Latini, Hervaeus, Aquinas, Liranus, Cajetanus, Catharinus et alii. Communicare, ait Aquinas, id est habere divitias sicut eummunes. Unde idem Doctor 2. sec. q. 66. art. 2. probat ex hac scriptura, non debere quemquam res exteriores, quantum ad usum attinet, habere ut proprias, sed ut communes; ita scilicet ut facile eas communicet in necessitates aliorum. Idque etiam Cajetanus in suo commentario diligenter annotavit.
6:19
19. Thesaurizare sibi fundamentum bonum in futurum. Sicut fides bonorum operum ac totius justitiae nostrae fundamentum est; ita bona opera sunt fundamentum salutis, quam in futuro exspectamus. Praecipit igitur Apostolus divitibus, ut studeant abundare bonis operibus: ita futurum, ut pro thesauro pecuniarum spiritualem thesaurum sibi colligant ac recondant; videlicet cumulum meritorum, quae (sicut Aquinas annotat) sunt fundamentum futuri aedificii, quod nobis praeparatur in coelo. Quoniam, inquit, tota praeparatio futurae gloriae est per merita, quae acquirimus per gratiam. In eundem hunc sensum coveniunt commentarii veterum, maxime Graecorum. Pelagius quidem fundamentum hoc intrepretatur: Vade, vende omnia quae habes, et da pauperibus, et habebis thesaurum in coelo; sed id facit juxta suam haeresim, cujus supra memini, qua nimirum docebat, neminem salvari posse, qui non omnia sua relinqueret.
Ut apprehendant veram vitam. Explicatio est illius particulae, in futurum. Graeca non habent, veram, sed aeternam vitam; tametsi res eadem significatur. Non enim alia vera vita existimanda est, quam aeterna ac beata vita. Nam, ut ait Gregorius hom. 37. in Evang., temporalis haec vita aeternae vitae comparata mors est potius dicenda, quam vita. Porro apprehendere est assequi: ut hoc eodem cap. paulo superius. Apprehende vitam aeternam. Monstrat hic locus adversus sectarios, vitam aeternam apprehendi per bona opera et non per solam fidem: atque adeo posse fideles vitam aeternam bonis operibus promereri. Nam et Calvinus mercedis promissionem hic agnoscit, etsi meritum rejiciat, dicatque mercedem esse indebitam. Sane quam imperite, quasi non ad se mutuo referantur meritum et merces, ut alterum sine altero stare non possit. Consule si placet Hesselium in commentario, doctissime refellentem Calvini tergiversationes. Finem impositurus epistolae redit ad caput, ac Timotheum nomine suo compellans, iterum serio et graviter admonet, ut acceptam fidei doctrinam conservet, nec locum relinquat ulli peregrino dogmati. Nomine depositi metaphorico significatur doctrina successori credita, ac per manus tradita: quomodo depositum pecuniarium tradi et credi solet amico. Qua ex re duo discimus. Alterum, traditiones sive scriptas sive non scriptas,. quae sunt iu ecclesiae deposito, ad doctrinam Christianam pertinere. Neque enim solas scripturas Paulus apud Timotheum deposuerat, sed doctrinam sanam viva voce ei tradiderat. Nam scriptura etiam apud haereticos est, qui tamen hujus depositi sunt expertes. Alterum, episcopos (quos in Timotheo format Apostolus) constitutos esse doctrinae custodes ac velut depositarios; quibus proinde nec mutare qulcquara in ea liceat, nec minuere, nec addere. Nam et hoc praeter depositi rationem est, ut ei aliquid addatur. Unde Basilius episcopos esse dixit custodes depositi, non alicujus doctrinae inventores, ut habetur historiae trip. lib. 7. cap. 36. Hinc ergo sequitur, fidei semel a Christo traditae et ab Apostolis acceptae nifiil prorsus addi posse; neque id agi in Conciliis fidei causa convocatis, ut novi condantur articuli fidei, sed ut fidei doctrina ab initio tradita conservetur, explicetur, illustretur, et contra succrescentes haereses defendatur: quemadmodum praeclare docet Vincentius Lirinensis, hunc Apostoli locum tractans in libello, quem scripsit contra profanas haereseon novitates cap. 26. et aliquot seqq. Hujus depositi rursus meminit Apostolas in 2. epist. cap. 1., ubi cum dixisset: Formam habe sanorum verborum, quae a me audisti; mox subjungit: Bonum depositum custodi per Spiritum sanctum. Exponit autem plenius cap. 2. cum ait: Et quae audisti a me per multos testes, haec commenda fidelibus hominibus, qui idonei erunt et alios docere. Ac rursus cap. 3. Tu vero permane in iis, quae didicisti et credita sunt tibi, sciens a quo didiceris. Ex quibus liquet, falli eos, qui depositum interpretantur talentum seu gratiam Spiritus sancti, quam per ordinationem Timotheus acceperat. Manifestum est enim, Apostolum de deposito doctrinae loqui, quae quasi per manus transmittenda sit ad successores. Quin et repugnant depositi ac spiritualis talenti rationes. Nam depositum reddendum quantum et quale acceperis: talentum vero Dominus praecipit augeri et multiplicari; damnatque servum, qui illud integrum, quale acceperat, sine lucro restituit, Matth. 25. Denique eam quam dixi significationem depositi, satis ostendunt ea quae sequuntur.
6:20
Devitans profanas vocum novitates. Graeci codices habent xsvocpojvtac, id est vocum inanitates, quomodo recentiores interpretantur. Atque ita legunt et exponunt Theophylactus et Oecumenius 5 tametsi uterque admonet, Chrysostomum ita sententiam hanc tractare, quasi legerit xaivocpumaq, id est vocum novitates. Quae res tamen apud Chrysostomum in hujus loci comment., ut nos eum habemus, non apparet. Quamquam non dubium, quin ad eum modum noster interpres in Graeco legerit. Recurrit autem vox eadem in 2 Tim. 2., ubi noster inaniloquia vertit; ut etiam hodie est in Graecis. Atqui interpres Ambrosianus utroque loco sibi constans dedit, vocum novitates. Sicque legunt etiam caeteri Latini. Sed et Chrysostomus in 2. epist. de novitate doctrinae sententiam exponit Unde satis intelligitur, utramque hujus Guil. Eslli Comm. Tom. II. loci lectionem Graecam, quae consistit in unius literae differentia, esse pervetustam; nec facile discerni posse, utra sit alteri praeferenda. Certe quod hodie in Graecis est codicibus, consonat cum vocabulo ejusdem significationis \iazaio\o^ia, vaniloquium, quod habetur hujus Epistolae cap. 1. Verum eo loco non additur profanam, ut nec opus erat. Nam omnia vaniloquia, qualiacunque sint, in vitio sunt, et ab omnibus vitanda. Quare ex eo, quod hoc loco et in secunda Epistola studiose ab Apostolo addita est determinatio, profanas; probabile fit, eum non xsvoqxoviaCj sed xaivocpooviac scripsisse; ut vocum novitates non quascunque, sed profanas dumtaxat vitandas praeciperet. Adde, quod haec vox magis directe opponitur deposito, magisque convenit cum significatione vocabuli exspoSidaoxa- AsTv, id est, aliud ac diversum aliquid docere; quo jam semel et iterum usus est in hac Epistola. Quod si legimus: vocum inanitates, sensus erit, notari quorundam futilem, inanem et clamosam loquacitatem, eamque profanam, id est impuram et pietati noxiam, ut Graeci exponunt; ac Timotheo praecipi, ut id genus devitet ac respuat. Porro nostra lectio varie accipi potest: aut de novitate vocabulorum secundum se; aut de novitate eorum, quoad res significatas; aut de novitate utriusque generis simul, quum scilicet novis placitis ac doctrinis, ad excitandam admirationem, nova adaptantur vocabula, aut novae locutiones. Id quod novorum dogmatum magistris est familiare. Nobis verisimile est, Graeca voce non aliud quam novitates vocabulorum significari, qualiumcunque sint rerum; ac propterea Apostolum addidisse, profanas, ut non quascunque vocum novitates sibi displicere ostenderet, ac Timotheo devitandas praeciperet; sed eas modo, quibus res profanae, id est a vera pietate remotae significarentur. Quales utique sunt in religione omnes novae doctrinae; quoniam uti supra dictum est, apostolico deposito nefas est novum quippiam adjici. Quare quicquid adjeceris, profanum est. Videntur autem ab Apostolo notari vocum novitates, quas id temporis parturiebat schola Simonis Magi de Deo, mundo, coelis, angelis; proferens nescio quae novorum nominum portenta, quod et Valentiniani et Gnostici postea similiter fecerunt. De quibus omnibus videre est Irenaeum et Epiphanium. Sunt et hodie quaedam profanae vocum novitates, ab haereticis excogitatae; velut fides specialis, et justitia imputativa, servum arbitrium • Christum injustificatum esse, et in Eucharistiae sacramento impanatum; et quicquid hujusmodi novum act nova atque perversa dogmata sigaificanda ab illis introductum est. Non sunt autem profanae vocum novitates, quando docendi et explicandi gratia rebus ab initio creditis nova vocabula accommodantur, qualia sunt Incarnatio, Trinitas, Ingenitus, Homousion seu Consubstantiale, Theotocos, Transsubstantiatio, Opus operatum etc. Nam etsi nova vocabula: res tamen neque novae sunt, neque profanae. Quocirca graviter Hilarius in libro contra Constantium prohibentem usurpari vocabulum consubstantiale: Novitates vocum, inquit, sed profanas devitari jubet Apostolus. Tu cur pias excludis? Et Athanasius in disputatione quadam, Arium alloquens: Nominisne offenderis novitate; an etiam rei ipsius veritatem, quae hoc est sortita vwabulum, refugis? Res enim antiqua novum nomen accepit; non vocabulo novo nova rei veritas accessit. Ac demum addit, tot nova antiquae veritatis extitisse nomina, quot fuerunt subministratae occasiones. Similia scribunt praesentem Apostoli locum tractantes Augustinus super Joan. tract. 97. et Vincentius Gallus loco dudum memorato.
Et oppositiones falsi nominis scientiae, vel, ut alii vertunt, faho nominatae scientiae. Nam in Graeco vox composita est ^oScwvun.oo. Igitur oppositivnes falsi nominis scientiae dicuntur objectiones, quas contra fidei doctrinam adferunt quidam specioso scientiae titulo, sed falso. Non enim vera scientia esse potest, quae veritati contraria est. Talis erat philosophia illa, quam reprehendit Col. 2. dicens: Videte ne guis vos decipiat per philosophiam et inanem fallaciam. Monet ergo Timotheum Apostolus, ut devitet atque rejiciat oppositiones et argumenta, quae ex hujusmodi scientiis depromebantur; non quod vetet haereticorum argumentis esse resiondendum, et objectiones solvendas: nam quomodo vult episcopum esse doctorem cap. 3. hujus Epistolae; eumque talem, qui potens sit eos, qui contradicunt arguere Tit. 1., si non ei permittit disputationem cum adversariis? sed quoniam etiam hoc ad orthodoxum et peritum disputatorem pertinet, non omnia, quae ab adveisario proferuntur examinare ac discutere veDe, sed quaedam simpliciter rejicere: quod fieri solet negatione ejus, quod sumitur et non prcbatur. Cujusmodi multa erant veterum haereticorum figmenta nulla probabilitate subnixa. Graeci interpretes opinantur, hic ab Apostolo designari Gnosticos, qui sibi nomen hoc a scientia per superbiam arrogabant; cum alioqui non solum falsa et profana, sed etiam abominandas quasdam turpitudines in suis arcanis haberent. Unde Borboritae dicti sunt. Et quamvis credi possit, Gnosticorum nomen non sta tim cum haeresi emersisse, sed aliquanto post: tamen Apostolorum temporibus rem ipsam jam tum a Simone et Nicolao, quorum in Actis apostolicis Lucas meminit, originem accepisse, certum est. Hi namque doctrinam suam haereticam atque probrosam specioso scientiae titulo ornare et commendare studuerunt. Unde factum, ut eorum successores, ipso etiam sectae vocabulo scientiam profiteri volentes, sese Gnosticos, id est cognitores, appellarint. Quam rem Epiphanius cum alibi, tum in haeresi Carpocratitarura, sub initium, aperte declarat, qui idem haereticorum post Christi adventum exortorum hunc facit ordinem, ut primi fuerint Simoniani, tum ordine sequantur Menandriani, Saturniniani, Basilidiani, Gnostici, Carpocratiani, Oerinthiani, Nazaraei, Ebionitae, Valentiniani, et qui deinde recensentur. Ex quibus jam perspicuum lit, Irenaeum verhsime lib. 1. cap. 20. scripsisse, a Simonianis falsi nominis scientiam initia sumsisse: scientiam enim illi falso jactabant; etsi nondum Gnostici vel a seipsis vel ab aliis nominati. Non praetereundum, quod Haimo et Cajetanus suspicantui', ab Apostolo significari quaestiones Judaeorum, quas Christianis movebant ex ea falsi noiuinis scientia, quam Cabalisticam vocant. Quod quidem satis convenire videtur cum superioribus, ubi dictum est: Si quis aliter docet etc. superbus est, nihil sciens, sed languens circa quaestiones et pugnas verborum: Sed an doctrina Cabalistica tam sit antiqua, quaerendum. Quod vero sectarii falso nominatam scientiam Soph1'sticen interpretantur; non damnamus, dum tamen artem dialecticam nomine Scphisticae non infament; aut, quod Pelagias in comment. facit, veri nominis scientiam e3se negent.
6:21
21. Quam quidam promittentes circa fidem exciderunt. Promittentes, rectius profitentes. Cujusmodi scientiam, inquit, dum proiitentur, ac docti sapientesque videri student; ab integritate et sinceritate fidei, velut a scopo, aberrarunt. Est enim hoc loco idem verbum quod cap. 1. A quibus quidam aberrantes, conversi sunt in vaniloquium. Significat, inanium et falsarum scientiarum fructum hunc esse, ut qui iis imbuti sunt, facile deficiant a recta fide. Id quod Origeni et Juliano apostatae et aliis non paucis contigit, miserando exemplo.
Gratia tecum. Amen. Gratiam Dei, omnium bonorum fontem, more suo precatur in fine Epistolae. Graeci codices hic adscribunt, missam fuisse ex Laodicea, quae est metropolis Phrygiae Pacatianae. Sed auctorem hujus annotationis hallucinari, satis perspicuum esse puto ex iis, quae in argumento Epist. praefati sumus.
6:3
… The community will, however, have to know the content of these letters from the voice of those through whom Paul exercises his superior authority as Apostle (I Tim. 2:1 ff.; 4:12; 6:3 ff., 21; Tit. 2:1 ff.; 3:15; II Tim. 4:22).
6:9
… Some foundation for a logical classification may have been provided by the following texts: Sir. 10:15; 1 Tim. 6:9-10; 1 John 2:16. In fact, the first writers who attempt a classification place pride as the first universal source, on the basis of Sirach (10:15). …
6:10
… It is clear, then, that faith cannot be unanimous, and that, consequently, the fact of incredulity occurs, due to the resistances of pride (John 6:44), of disordered attachment to earthly goods (Eph. 4:17; I Tim. 6:10), of luxury, of avarice (Luke 16:27-31) and of the other passions. …
6:12
… will have to profess their faith in him before men (Mt. 10, 32), entrusting their persecuting hatred (Jn. 15, 18-21). St. Paul too links the apostolic mission to the public testimony rendered to the truth by Jesus Christ before the tribunal of Pilate (1 Tim. 6, 12-14), and, expressly distinguishing the internal assent of faith from the external profession, declares both the one and the other necessary for salvation (Rom. 10, 8-10). Aggregation …
6:13
Apart from the narrative of the trial of Jesus Christ, in which P. plays so great a part, he is named six times in the New Testament, three times with his full name, in Lk. 3:1; Acts 4:27; 1 Tim. 6:13; and three other times with only the surname of P.: Lk. 13:1; Acts 3:13; 13:28. In passing, St. Luke (13:1) alludes to an episode of cruelty in which P. had a group of Galileans killed …
6:16
… cf. X. Le Bachelet, Eunomius, in DThC, V, coll. 1507-11), there arose among the Fathers and ecclesiastical writers of the East a current of anti-Eunomian polemicists who, insisting on the Pauline text "(Deum) nullus hominum vidit, nec videre potest" (1 Tim. 6:16), held that not even in the future life is the vision of the divine essence possible, and therefore asserted that all biblical and patristic phrases alluding to a "visio Dei" are to …
From the biblical teaching one can derive a description of the nature of revelation: a) God is by nature "hidden" from men (Jn. 1:18; 1 Cor. 2:10-11; 1 Tim. 6:16); they can know him as he truly is in himself only if he manifests himself, that is, reveals himself to them in a supernatural way (Mt. 11:27; 1 Cor. 2:11-14); b) supernatural revelation …
6:17
In line with the Gospel is the apostolic preaching (cf., for example, I Tim. 6:17-19; Jas. 2:13; I Jn. 3:17) and all the preaching of the Fathers and the pontiffs. …
6:20
The Peshitta of the New Testament (c. 400) translates with b. q. the "voice" (of God) in Acts 12:22 (běhót qólé), I Tim. 6:20; Heb. 3:15 (bat qólé). …
DEPOSIT OF THE FAITH.- The word deposit (Greek παραθήκη) occurs in St. Paul's letters to Timothy (I Tim. 6:20; II Tim. 1:14), in the writings of several Fathers, especially in Tertullian (De praescriptione, 25: PL 2, 37), in St. Vincent of Lérins (Commonitorium primum, 22: PL 50, 667 ff.); …
Especially in the Pauline epistles, both the Good News in its generality (Rom. 6, 17; Gal. 1, 9-12; I Tim. 6, 20; II Tim. 1, 13 ff.) and specifically the precepts of Christian life (Phil. 4, 9; I Thess. 4, 1; II Thess. 2, 15; 3, 6), or even individual doctrines such as the Eucharist and …
… Coppens) and by independent critics (Harnack, 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).
… charges received: "Let there be no schisms (σχίσματα) among you" (1 Cor. 1:10-13). "O Timothy, guard the deposit; avoid the impious discussions of the false gnosis, τῆς ψευδωνύμου γνώσεως; some, who have adhered to it, have gone far from the faith" (1 Tim. 6:20-21; 1:3-4; 4:7; 2 Tim. 1:13-14; 4:2-4). "From anyone who fosters divisions, separate after a first and second warning" (Tit. 3:10-11). "If anyone does not bring you the doctrine of Christ, …
the oppositions of a pseudo-science (I Tim. 6, 20; cf.
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.