His raptures and revelations, His being buffeted by Satan. His fear for the Corinthians.
〈…〉 of his incomparable visions, • but for humilitie liketh better to talke of his infirmities: 11 putting the fau•s in the Corinthians for that he is faine thus to rehearse his ovvne commendation. 〈◊〉 Vvhere againe he reasoneth the matter vvith them like 〈◊〉 father, vvhy they should preferre those false Apostles before him. 20 And feareth left at his comming he shal be compelled to excommunicate many of them.
1If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.Se fa d'uopo gloriarsi (veramente ciò non è utile) verrò pure alle visioni, e rivelazioni del Signore.IF I must glorie (it is not expedient in deede) but I vvil come to the visions and reuelatiōs of our Lord.Si gloriari oportet (non expedit quidem), veniam autem ad visiones et revelationes Domini. 2I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.Conosco un uomo in Cristo, il quale quattordici anni fa (non so, se col corpo, non so, se fuori del corpo, Dio lo sa) fu rapito quest'uomo fino al terzo cielo.I knovv a man in Christ aboue fourtene yeres agoe (vvhether in the body, I knovv not: or out of the body, I knovv not: God doth knovv) such a one rapt euen to the third heauē.Scio hominem in Christo ante annos quatuordecim, sive in corpore nescio, sive extra corpus nescio, Deus scit, raptum hujusmodi usque ad tertium cælum. 3And I know such a man (whether in the body, or out of the body, I know not: God knoweth):E so, che quest'uomo (se nel corpo, o fuori del corpo, io nol so, sullo Dio)And I knovv such a man (vvhether in the body, or out of the body, I knovv not: God doth know)Et scio hujusmodi hominem sive in corpore, sive extra corpus nescio, Deus scit: 4That he was caught up into paradise and heard secret words which it is not granted to man to utter.Fu rapito in Paradiso: ed udì arcane parole, che non è lecito ad uomo di proferire.that he vvas rapt into Paradise: & heard secrete vvordes, which it is not lavvful for a man to speake.quoniam raptus est in paradisum: et audivit arcana verba, quæ non licet homini loqui. 5For such an one I will glory: but for myself I will glory nothing but in my infirmities.Riguardo a quell'uomo potrei io gloriarmi: ma riguardo a me di nulla mi glorierò, se non delle mie infermità.For such an one I vvil glorie: but for my self I vvil glorie nothing, sauing in my infirmities.Pro hujusmodi gloriabor: pro me autem nihil gloriabor nisi in infirmitatibus meis. 6For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.Imperocché se vorrò gloriarmi, non sarò mentecatto: atteso che dirò la verità: ma mi ritengo, affinchè nissuno faccia concetto di me di là da quello, che in me vede, o di là da quello, che ode da me.For and if I vvil glorie, I shal not be foolish: for I shal say truth. but I spare, lest any mā should esteeme me aboue that vvhich he seeth in me, or heareth any thing of me.Nam etsi voluero gloriari, non ero insipiens: veritatem enim dicam: parco autem, ne quis me existimet supra id quod videt in me, aut aliquid audit ex me.
7And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.E affinché la grandezza delle rivelazioni non mi levi in altura, mi è stato dato lo stimolo della mia carne, un angelo di satana, che mi schiaffeggi.And lest the greatnes of the reuelations might extoll me, there vvas giuen me a pricke of my flesh, an angel of Satan, to buffet me.Et ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meæ angelus Satanæ, qui me colaphizet. 8For which thing, thrice I besought the Lord that it might depart from me.Sopra di che tre volte pregai il Signore, che da me fosse tolto:For the vvhich thing thrise I besought our Lord, that it might depart from me:Propter quod ter Dominum rogavi ut discederet a me: 9And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.E dissemi: basta a te la mia grazia: imperocché la potenza mia arriva al suo fine per mezzo della debolezza. Volentieri adunque mi glorierò nelle mie infermità, affinchè abiti in me la potenza di Cristo.and he said to me, My grace sufficeth thee, for povver is perfited in infirmitie. Gladly therfore vvil I glorie in mine infirmitie, that the povver of Christ may dvvel in me.et dixit mihi: Sufficit tibi gratia mea: nam virtus in infirmitate perficitur. Libenter igitur gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. 10For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.Per questo mi compiaccio nelle mie infermità, negli oltraggi, nelle necessità, nelle persecuzioni, nelle angustie per Cristo: imperocché quando sono debole, allora sono potente.For the vvhich cause I please my self in infirmities, in contumelies, in necessities, in persecutions, in distresses for Christ. for vvhen I am vveake, then am I mightie.Propter quod placeo mihi in infirmitatibus meis, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo: cum enim infirmor, tunc potens sum. 11I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.Son diventato stolto, voi mi avete sforzato. Imperocché da voi doveva io essere commendato: dappoiché in nissuna cosa sono stato inferiore a quegli, che sono più eminentemente Apostoli: quantunque io non son nulla:I am become foolish: you haue compelled me. For I ought to haue been commended of you: for I haue been nothing lesse then they that are aboue measure Apostles: although I am nothing.Factus sum insipiens, vos me coëgistis. Ego enim a vobis debui commendari: nihil enim minus fui ab iis, qui sunt supra modum Apostoli: tametsi nihil sum:
12Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.Ma i segni del mio apostolato sono stati compiuti tra di voi in ogni pazienza, ne' miracoli, e prodigj, e virtudi.Yet the signes of my Apostleship haue been done vpon you in al patience, in signes & vvōders and mighty deedes.signa tamen apostolatus mei facta sunt super vos in omni patientia, in signis, et prodigiis, et virtutibus. 13For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.Imperocché che avete avuto voi di meno delle altre Chiese, eccetto che io non vi sono stato d'aggravio? Perdonatemi quest'ingiuria.For vvhat is there that you haue had lesse then the other churches: but that I my self haue not burdened you? Pardon me this iniurie.Quid est enim, quod minus habuistis præ ceteris ecclesiis, nisi quod ego ipse non gravavi vos ? donate mihi hanc injuriam. 14Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.Ecco, che questa terza volta sono disposto a venir da voi: e non vi sarò di aggravio. Imperocché non cerco le cose vostre, ma voi. Attesoché non debbono i figliuoli far roba pe' genitori, ma i genitori pe' figliuoli.Behold, novv the third time I am ready to come to you: and I vvil not be burdenous vnto you. For I seeke not the things that are yours: but you. For neither ought the childrē lay vp treasures for the parents, but the parents for the children.Ecce tertio hoc paratus sum venire ad vos: et non ero gravis vobis. Non enim quæro quæ vestra sunt, sed vos. Nec enim debent filii parentibus thesaurizare, sed parentes filiis. 15But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.Io però volentierissimo spenderò il mio, e spenderò di più me stesso per le anime vostre: quantunque amandovi più io sia amato di meno.But I most gladly vvil bestovv, & vvil my self moreouer be bestovved for your soules: although louing you more, I am loued lesse.Ego autem libentissime impendam, et super impendar ipse pro animabus vestris: licet plus vos diligens, minus diligar. 16But be it so: I did not burthen you: but being crafty, I caught you by guile.Ma sia così: io non vi ho dato in comodo: ma da furbo, qual sono, vi ho presi con inganno.But be it so: I haue not burdened you: but being craftie, I tooke you by guile.Sed esto: ego vos non gravavi: sed cum essem astutus, dolo vos cepi.
17Did I overreach you by any of them whom I sent to you?Forse per mezzo di alcun di quegli, che mandai da voi, vi ho gabbati?Haue I circumuented you by any of them vvhom I sent to you?Numquid per aliquem eorum, quod misi ad vos, circumveni vos ? 18I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?Pregai Tito, e mandai con lui un fratello. Vi ha forse gabbati Tito? Non abbiam noi camminato collo stesso spirito? Non sulle stesse pedate?I requested Titus, and I sent vvith him a brother. Did Titus circumuent you? vvalked vve not vvith one spirit? not in the self same 〈◊〉.Rogavi Titum, et misi cum illo fratrem. Numquid Titus vos circumvenit ? nonne eodem spiritu ambulavimus ? nonne iisdem vestigiis ? 19Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.Credete voi già, che facciamo le nostre difese presso di voi? Dinanzi a Dio, in Cristo parliamo: e tutto, o carissimi, per vostra edificazione.Of old thinke you that vve excuse our selfe 〈…〉 Before God, in Christ vve speake: but al things (〈…〉) for your edifying.Olim putatis quod excusemus nos apud vos ? coram Deo in Christo loquimur: omnia autem, carissimi, propter ædificationem vestram. 20For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.Conciossiachè temo, quando sarò venuto, di trovarvi non quali io vorrei; e che voi troviate me quale non mi volete: che per disgrazia non siano tra voi dispute, invidie, contrasti, dissensioni, detrazioni, susurri, superbie, sedizioni:For I feare lest perhaps vvhen I come, I finde you not such as I vvould and I befound of you, such an one as you vvould not. lest perhaps cōtentions, emulatiōs, stomakings, dissensions, detractions, vvhisperings, svvellings, seditions be among you.Timeo enim ne forte cum venero, non quales volo, inveniam vos: et ego inveniar a vobis, qualem non vultis: ne forte contentiones, æmulationes, animositates, dissensiones, detractiones, susurrationes, inflationes, seditiones sint inter vos: 21Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.Onde venuto di nuovo che io sia, mi umilj il mio Dio dinanzi a voi, ed io abbia da piangere molti di que', che già hanno peccato, e non hanno fatta penitenza della impurità, e fornicazione, e impudicizia, che hanno commesso.lest againe vvhen I come, God humble me among you: & I mourne many of them that sinned before, & haue not done penāce for the vncleannes & fornication and incontinencie that they haue committed.ne iterum cum venero, humiliet me Deus apud vos, et lugeam multos ex iis qui ante peccaverunt, et non egerunt pœnitentiam super immunditia, et fornicatione, et impudicitia, quam gesserunt.
12:1
12:2
I know a man, etc. He speaks of himself, as it were of a third person.
Witham
Whether in the body, I know not. If St. Paul himself knew not, how can we pretend to decide, whether his soul was for some moments separated from his body, or in what manner he saw God. (Witham)
It appears that this took place about the period when the Holy Ghost commanded that he should be separated for the work whereunto he was called. (Acts 13:2.)
12:4
Calmet
Caught up into paradise. St. Augustine and St. Thomas Aquinas are of opinion that this third heaven and paradise are the same place, and designate the abode of the blessed. In order to understand the language of the apostle, we must observe that the Hebrews distinguished three different heavens. The first comprised the air, the clouds, etc. as far as the fixed stars. The second included all the fixed stars; and the third was the abode of Angels, in which God himself discovered his infinite glory, etc. The first is called in Scripture simply the heavens, the second the firmament, and the third the heaven of heavens. (Calmet)
12:7
A sting of my flesh,[Ver. 7. Stimulus carnis meae, angelus Satanae, qui me colaphizet, skolops te sarki (in carne mea) aggelos Satan, ina me kolaphize. See St. Chrysostom, om. ks. where he says, me genoito. See Tillemont, ch. X. on S. Paul; Cornelius a Lapide; etc.] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. St. Augustine mentions this opinion, and does not reject it, in Psalm xcviii. tom. 4. p. 1069.; in Psalm cxxx. p. 1465. St. Jerome also speaks of it in 2 Corinthians 4:ad Galatas, tom. 4. p. 274, Ed. Ben. But St. Chrysostom, by the sting, and the angel of Satan, understands that opposition which St. Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good.
Witham
Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. St. Augustine seems to favour this exposition, in Psalm lviii. Conc. 2. p. 573. St. Jerome, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of St. Gregory, lib. 23. moral. tom. 1. p. 747. and of many others. (Witham)
If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks.
Challoner
Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner)
Seneca
When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. (Seneca)
Optimos nos esse dum infirmi sumus. (Pliny vii. ep. 26.)
12:11
Although I am nothing. These words are a demonstration of the humility of St. Paul, when forced to speak his own praises.
The signs and marks of my apostleship....on you, by your conversion, especially being accompanied by wonders and miracles.
Witham
Pardon me this injury. A reproach by irony, against such as seemed to value him less, because he lived in poverty, and took nothing of them. (Witham)
12:14
Now the third time I am ready to come. So he says again in the next chapter. That is, he was once with them, he had purposed to come a second time, and now a third time.
I seek not the things that are yours, but you. That is, says St. Chrysostom, your souls, not your goods; your salvation, not your gold.
Witham
For the children. A modest pretty turn in their favour, by saying that fathers and parents are commonly supposed to leave their goods and riches to their children, not children for their parents. (Witham)
Calmet
St. Paul came to Corinth for the first time in the year 52[A.D. 52], remaining with them 18 months. (Acts 18.) He came the second time in 55, but did not remain long with them; on which account it is omitted by St. Luke in the Acts. The date of this letter is in 57, when St. Paul again came to them towards the end of the year. (Calmet)
Other interpreters, with no less authority question this sentiment, see ver. 1. of the following chapter, and say he only went twice; the first time as mentioned in Acts 18:1.; the second time, as we may draw from Acts 20:2 and 3, after this epistle, as it is evident from comparing 2 Corinthians 1:15.
12:15
Witham
I most gladly will spend [Ver. 15. Libentissimè impendam, et superimpendar, edista dapaneso, kai ekdapanethesomai, comsumam, et consumar.] all, and even my life, for your sake, and so as to be spent, and even sacrificed, for your souls; though the more I love you, the less you or some of you love me, a kind and modest reproach. (Witham)
12:16
Witham
I caught you by guile. He answers an objection or suspicion of his adversaries, as if he took no presents himself, but employed others to do it for him: he appeals to them, if Titus did not serve them in all things as he had done, in the same spirit, treading the same steps. Think you, as some pretended of old, formerly, or of a long time, that we make vain and false excuses to you, and at the bottom aim to be gainers by you? He appeals with an oath to God, that he does all things for their good, for their advantage, and edification. (Witham)
12:19
Theodoret
After having answered one of their objections with regard to his disinterestedness, he thus proceeds: I perceive that of old, or for a long time, you have regarded this lengthened discourse merely as an apology to justify myself from the suspicion of avarice. But we speak before God in Christ; or, God is my witness that I have acted thus only for your edification. (Theodoret)
Seeking not the things that are yours, but yourselves, most willingly to spend our strength and life, and to be spent or completely exhausted for the sake of your souls.
12:20
Witham
He puts them in mind to be all of them reformed, to lay aside animosities, dissensions, swellings,[Ver. 20. Inflationes, phusioseis, tumores; a metaphor for being puffed up with pride, vain glory, etc.] proceeding from pride, uncleanness, fornication, etc. which indeed will be a humiliation and trouble to him, to be forced to use his power by severities; for if he find them such as he would not, they will also find him such as they would not. (Witham)
Ton me metanoesanton. This, according to St. Augustine, is spoken here of doing great penance for heinous sins, and not merely of repentance, as some moderns would fain interpret it. (ep. 198.)
12:9
Power is made perfect.... The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts.
12:1
1. Visions.] Visiōs haue no credite with heretikes. S. Cyprian (ep. 69. nu. 4.) complaineth that the Aduersaries of Gods Church and Priestes, giue no credit to visions: but their incredulitie is much more in our daies, that condemne al such reuelations, though they be reported and recorded for most certaine, of holy. S. Gregorie, S. Bede, or vvho els so euer. Yea they are so vvicked in this case, that the vision vvhich the holy author of the booke of Mathabees calleth fide dignum, •. Mach⸢a⸣. 15, 11. vvorthy of credit, is one cause vvhy they deny the vvhole booke to be Canonical: and as vvel might they for this vision deny al S. Paules Epistles, and for the like, the Actes of the Apostles, Act. 9. 10. 11. 12. 27: and the Gospel it self, Mat. 1, 20. 2, 13, 19.
12:2
By this vve may proue that it is neither impossible, incredible, nor vndecent, that is reported by the auncient fathers of some that haue been rauished or rapt (whether in body or out of body God knovveth) & brought to see the state of the next life, as vvel of the saued as damned.
12:11
11. Aboue measure Apostles.] The Apostles some greater then other. Though al vvere in that they vvere Apostles, of one and the same order, yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office: specially S. Peter and S. Iohn, vvhom S. Paul often calleth great Apostles, aboue measue or passing Apostles, •l epille•s, &c. 2 Cor. 11, 5. 12, 11. Gal. 2, 9.
12:12
12. In signes.] we must sticke to the faith first 〈◊〉 ⸢w⸣anted by miracles. Miracles be necessarie, and be great signes of truth, vvhen it is first nevvly taught. And therfore let al Catholike men hol• fast that faith vvhich vvas first preached and confirmed by miracles. as in England by S Augustine, and in other nations by other holy Apostolike men. And let the Heretikes that preach extraordinarily, nevvly, and othervvise then vve receiued at our first conuersion, shevv their calling and doctrine by miracles, or els let them be taken for false Apostles as they be.
12:19
Againe
12:21
〈Greek〉. Vvhich S. Augustine saith (ep. 108) is spoken here of doing great penance for heinous sinnes, as Penitentes did in the primitiue Church. So that it is not onely to repent or to amend their liues, as the Protestants translate it.
12:1
Tertullian † AD 220 Five Books in Reply to Marcion 3
When rapt into the heavens, behold: and sent
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
23. Nay more, the Epistle—for I pass by the Gospel—does not mention nor does it contain any intimation of the Apocalypse, nor does the Apocalypse of the Epistle. But Paul, in his epistles, gives some indication of his revelations,
St Augustine of Hippo † AD 430 The Confessions 12.2
2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens,
12:2
St Irenaeus of Lyons † AD 202 Against Heresies 2.30.7
7. For that there are spiritual creatures in the heavens, all the Scriptures loudly proclaim; and Paul expressly testifies that there are spiritual things when he declares that he was caught up into the third heaven,
Tertullian † AD 220 A Treatise on the Soul 9
… Hence, by this densifying process, there arose a fixing of the soul’s corporeity; and by the impression its figure was formed and moulded. This is the inner man, different from the outer, but yet one in the twofold condition. It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord;
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating “that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare.”
Origen † AD 254 Origen Against Celsus i.48
… It does not, however, belong to our present object to explain why Paul says, “Whether in the body, I know not; or whether out of the body, I know not: God knoweth.”
Origen † AD 254 Origen Against Celsus 6.21
The Scriptures which are current in the Churches of God do not speak of “seven” heavens, or of any definite number at all,
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 1
… Paul had two revelations. For the apostle, he says, does not suppose paradise to be in the third heaven, in the opinion of those who knew how to observe the niceties of language, when he says, “I know such a man caught up to the third heaven; and I know such a man, whether in the body or out of the body, God knoweth, that was caught up into paradise.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.24.4
… them all in vigor of expression and in richness of thought, committed to writing no more than the briefest epistles, although he had innumerable mysterious matters to communicate, for he had attained even unto the sights of the third heaven, had been carried to the very paradise of God, and had been deemed worthy to hear unspeakable utterances there.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.23
23. The Apostle who was chosen not of men nor through man, but through Jesus Christ, to be the teacher of the Gentiles , expounds in language as express as he can command the secrets of the heavenly Dispensations. He who had been caught up into the third heaven and had heard unspeakable words
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 65
… Wherefore most earnestly he exhorted, ‘Take up the whole armour of God, that ye may be able to withstand in the evil day ,’ that the enemy, ‘having no evil thing to say against us, may be ashamed .’ And we who have learned this, let us be mindful of the Apostle when he says, ‘whether in the body I know not, or whether out of the body I know not; God knoweth
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
47. This is sufficient to confute them; but to shew still further that they are hostile to the truth and Christ’s enemies, I could wish to ask them a question. The Apostle in the Second Epistle to the Corinthians writes, ‘I knew a man in Christ, above fourteen years ago, whether in the body I do not know, or whether out of the body I do not know; God knoweth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… but they are noble among the noble, yea, nobler still. For Elias truly was taken up into heaven; but Peter has the keys of the kingdom of heaven, having received the words, Whatsoever thou shalt loose on earth shall be loosed in heaven . Elias was taken up only to heaven; but Paul both into heaven , and into paradise
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.56
… even though from Jerusalem and round about unto Illyricum he had fully preached the Gospel, even though he had been prematurely caught up to the third heaven, and had a vision of Paradise, and had heard unspeakable words.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… In this way then shalt thou discourse of God; even wert thou a Moses and a god to Pharaoh; even wert thou caught up like Paul to the Third Heaven,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
XV. Speak of God with Paul, who was caught up to the third Heaven,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
… We are suffered to know that the Son is begotten, not to dispute upon the manner of His begetting. I cannot deny the one; the other I fear to search into, for if Paul says that the words which he heard when caught up into the third heaven might not be uttered,
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… Paul. He too by his prayers raised the dead, and wrought such other miracles, that he was held to be a god by heathen; and before he was removed from this life, he was thought worthy to be caught up as far as the third heaven, and to share in such converse as it is not lawful for mortal ears to hear.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.15
… for me, Lord, that I have been in trouble, that I might learn thy statutes:” and the latter having said, “I was caught up into the third heaven, and” transported to Paradise, goes on to say, “And lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
… God knoweth;) such an one caught up even to the third heaven. And I know how that he was caught up into Paradise, (whether in the body, I know not; or out of the body, I know not;) and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such an one will I glory: but on mine own behalf I will not glory.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… I count not Paul so happy, because he was “caught up into Paradise,” ( 2 Cor. xii. 4 .) as because he was cast into the dungeon; I count him not so happy, because he heard “unspeakable words,” as because he endured those bonds. I count him not so happy, because he was “caught up into the third Heaven,” (
St John Chrysostom † AD 407 Homilies on Colossians 3
… Not only made He the things on earth to be at peace, but He brought up to them him that was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because that Man too had appeared in heaven. And it seems to me that Paul was caught up on this account (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… iv. 11 .) Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, “I knew a man fourteen years ago, whether in the body, or out of the body, I know not.” (
St Jerome † AD 420 The Letters of St. Jerome 51.5
… But, you say, “we read that Saint Paul was caught up to the third heaven, into paradise.”
… And he argued that even our own Apostle, being an accomplished man and one who had been taught the law by Hebrews, had not dared to affirm that he was bodily rapt away, but had said:
St Augustine of Hippo † AD 430 On Christian Doctrine pref.5
… in whom we have believed, lest, being ensnared by such wiles of the enemy and by our own perversity, we may even refuse to go to the churches to hear the gospel itself, or to read a book, or to listen to another reading or preaching, in the hope that we shall be carried up to the third heaven, “whether in the body or out of the body,” as the apostle says,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.27
… or as when one inquires whether it was in the body or out of the body that the apostle was caught up to the third heaven,—an inquiry, however, which betokens great lack of modesty on the part of those who would fain know what he who is the subject of the mystery itself expressly declares his ignorance of,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… And to one, indeed, is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit. One man regardeth the day to the Lord; another receives a clearer draught from the breast of the Lord; another is caught up even to the third heaven, and hears unspeakable words.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.12
… If thou canst not yet say, “It is this,” yet at least say, “It is not this.” For when wilt thou be able to say, “This is God”? Not even then, when thou shall see Him; for what thou shalt then see is ineffable. Thus the Apostle says, that he “was caught up into the third heaven, and heard ineffable words.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.23
… What we find in him, let us believe regarding the other preachers of the truth. Behold Paul ascending: “I know a man in Christ fourteen years ago was caught up into the third heaven (whether in the body, or whether out of the body, I cannot tell: God knoweth), and that he heard unspeakable words, which it is not lawful for a man to utter.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 61.4
… At all events, he speaks thus of himself: “I knew a man in Christ fourteen years ago, (whether in the body, or whether out of the body, I cannot tell: God knoweth;) such an one caught up into the third heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.8
… affirming it to be that whereof he had said that he was caught up into the third heavens, and there heard unspeakable words “which it is not lawful for a man to utter.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.11
… And he says, “I said in my trance, I am cast out of the sight of Thine eyes.” Such is that certain something which I saw in my trance, that thence I perceive how far off I am, who am not already there. He was already there who said that he was “caught up into the third Heaven, and there heard unspeakable words, which it is not lawful for a man to utter.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.33
… Here also the trance may be understood to be that one of his, whereof he himself speaking, saith, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not:
John Cassian † AD 435 The Conferences of John Cassian 17.24
… “I know a man in Christ, whether in the body or out of the body I cannot tell, God knoweth, caught up even unto the third heaven: and I know such a man, that he was caught up into paradise and heard unspeakable words, which it is not lawful for man to utter.”
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 9
… That elect vessel, that teacher of the Gentiles, that trumpet of the apostles, that preacher whose commission was to the whole earth, that man who was caught up to heaven,
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.25
… But, until that day comes, thou oughtest, ever suspicious and ever fearful, to be afraid of faults, and wash them with daily tears. Assuredly the apostle Paul had already ascended into the third heaven, had also been caught up into Paradise, and heard secret words which it was not lawful for a man to speak (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.6
Since , therefore, the Scripture speaks of heaven, and heaven of heaven , and heavens of heavens , and the blessed Paul says that he was snatched away to the third heaven
12:3
St Irenaeus of Lyons † AD 202 Against Heresies 2.30.7
… If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like [what he describes as occurring to himself]. And for this reason he added, “Whether in the body, or whether out of the body, God knoweth,”
St Irenaeus of Lyons † AD 202 Against Heresies 5.2.3
… also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness,
Origen † AD 254 Origen's Commentary on the Gospel of John 10.5
… Of the carnal one are the words, “Not what I would that do I practise, but what I hate that do I.” And he too who was caught up to the third heaven and heard unspeakable words
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.5
… lest either in seeking high things he despise the weak things of his neighbours, or in suiting himself to the weak things of his neighbours he relinquish his aspiration after high things. For hence it is that Paul is caught up into Paradise (
12:4
St Irenaeus of Lyons † AD 202 Against Heresies 5.5
… Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition
Tertullian † AD 220 The Prescription Against Heretics 24
… ) as if Peter too had censured Paul, because, whilst forbidding circumcision, he actually circumcised Timothy himself. Never mind those who pass sentence on apostles! It is a happy fact that Peter is on the same level with Paul in the very glory of martyrdom. Now, although Paul was carried away even to the third heaven, and was caught up to paradise,
St Hippolytus † AD 235 The Refutation of All Heresies 7.14
Now this (mystery) was not made known to previous generations, as he says, it has been written, “By revelation was made known unto me the mystery;” and, “I have heard inex pressible words which it is not possible for man to declare.”
Origen † AD 254 Origen De Principiis 2.7.4
4. We must therefore know that the Paraclete is the Holy Spirit, who teaches truths which cannot be uttered in words, and which are, so to speak, unutterable, and “which it is not lawful for a man to utter,”
Origen † AD 254 Origen Against Celsus 6.6
… John also is recorded to have seen and done a similar thing. Nay, Paul even heard “unspeakable words, which it is not lawful for a man to utter.”
Origen † AD 254 Origen Against Celsus 7.43
… Such are the things which Paul labours to express when he says, “I heard unspeakable words, which it is not lawful for a man to utter,”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.2
… They also desired to see the mystery of the incarnation of the Son of God, and of His coming down to carry out the design of His suffering for the salvation of many, actually put in operation. This may be illustrated from another quarter. Suppose one of the Apostles to have understood the “unspeakable words which it is not lawful for a man to utter,”
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 20
… all the Lord delivered me, and will deliver ;’ could speak more confidently and say, ‘But in all these things we are more than conquerors, for nothing shall separate us from the love of Christ .’ For then it was that he was caught up to the third heaven, and admitted into paradise, where he heard ‘unspeakable words, which it is not lawful for a man to utter
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
The blessed Paul, being girt about with every virtue , and called faithful of the Lord—for he was conscious of nothing in himself but what was a virtue and a praise , or what was in harmony with love and godliness—clave to these things more and more, and was carried up even to heavenly places, and was borne to Paradise
St Basil the Great † AD 379 The Letters 8.3
… When I say “alone” I set forth the holy and uncreated essence and substance of God. For the word “alone” is used in the case of any individual and generally of human nature. In the case of an individual, as for instance of Paul, that he alone was caught into the third heaven and “heard unspeakable words which it is not lawful for a man to utter,”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.23
… So do we find it with Paul, who once in Paradise was admitted to mysteries, when he had been caught up there, and had become a spectator of the wonders that are above the heavens, and saw and heard “things which it is not lawful for a man to utter
St Gregory of Nyssa † AD 395 On Virginity 12
… One might even be bold to say that this might be found the way by which a man could be again caught up into Paradise out of this world which lieth in the Evil, into that Paradise where Paul was when he saw the unspeakable sights which it is not lawful for a man to talk of
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.7
… “I fear,” he says, “lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity which is in Christ.” And again, “I was with you in fear and in much trembling;” and this was a man who had been caught up to the third Heaven, and made partaker of the unspeakable mysteries of God,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… 27 ); learned that the Jews would be cast out, and in their stead the Gentiles should come in ( Matt. xix. 28 ). For, tell me, which is greater? to learn that a person will reign, or to learn the time when? ( Luke xxi. 24 ). Paul learned “things which it is not lawful for a man to utter” (
St John Chrysostom † AD 407 Homilies on First Corinthians 20
… But thou canst not give any other reason but His being of equal honor. At any rate, when he has no such constraint upon him, he puts Him in the same rank, saying thus: ( 2 Cor. xiii. 14 .) “The grace of our Lord Jesus Christ, and the love of God and the Father, and the fellowship of the Holy Ghost, be with you all:” and again, (ch.
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
… iv. 14, 15 .) he for whom they laid down their own necks, how had he not all things that were theirs? ( Rom. xvi. 4 .) But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Would that I could behold the chains, at which the devils fear and tremble, but which Angels reverence. Nothing is more noble than to suffer any evil for Christ’s sake. I count not Paul so happy, because he was “caught up into Paradise,” (
St John Chrysostom † AD 407 Homilies on Colossians 10
… xii. 10 .) Wherefore he said also, “But the word of God is not bound.” ( 2 Tim. ii. 9 .) He was bound with malefactors, with prisoners, with murderers; he, the teacher of the world, he that had ascended into the third heaven, that had heard the unspeakable words, was bound. (
St Jerome † AD 420 The Letters of St. Jerome 144.8
8. Now when we have reason to be doubtful about a point, we need not doubt that we are right in doubting. There is no doubt but that we ought to doubt things that are doubtful. For instance, the Apostle has no doubt about doubting whether he was in the body or out of the body when he was carried up into the third heaven.
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 18
… like as not all men, but the Prophets while they lived here did know, nor even they all things, but only what things to be revealed to them the providence of God judged meet. Moreover, that some from the dead are sent to the living, as, on the other hand, Paul from the living was rapt into Paradise, divine Scripture doth testify.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.12
… The apostle was caught up into the third heaven, and heard unspeakable words, which it is not lawful for a man to utter; and whether this had happened to him in the body or out of the body, he declares himself unable to say;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 67.7
… And what shall we do? Shall we keep silence? Would that we might! For perchance by silence something might be thought of worthy of the unspeakable subject. For whatsoever cannot be spoken, is unspeakable. Now God is unspeakable. For if the Apostle Paul saith, that he “was caught up even unto the third heaven, and that he heard unspeakable words;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.11
… Yet encouraged for the ministration of his office by having seen somewhat of those things, he goes on saying, “I heard unspeakable words, which it is not lawful for a man to utter.”
12:5
Tertullian † AD 220 The Five Books Against Marcion 1.14
Now, when you make merry with those minuter animals, which their glorious Maker has purposely endued with a profusion of instincts and resources, —thereby teaching us that greatness has its proofs in lowliness, just as (according to the apostle) there is power even in infirmity
St John Chrysostom † AD 407 Homilies on Second Corinthians 25
What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known
12:6
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.17
… “For though I would desire to glory, I shall not be a fool, but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.7
… and did not remove their infirmity, that He might give full proof of their nature. And this is not merely my assertion, but that of Paul himself, who says, “For though I would desire to glory, I shall not be a fool; but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
Ver. 6 . “But if I should even desire to glory, I shall not be foolish; for I shall speak the truth.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… xii. 7 .) And again, lest others also should have great imaginations concerning them. For if they thought they were gods from their miracles, much more if they had continued always knowing all things. And this again he also says: “Lest any man should account of me above that which he seeth me to be, or heareth from me.” (
St Augustine of Hippo † AD 430 On the Good of Marriage 27
… but I am such, not having other than he, but doing other. Let him say this plainly: forasmuch as, even if he shall wish to glory, he will not be a fool, for he saith the truth. But if he spare, lest any think of him above what he sees him,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.3
… The most blessed Paul—certainly not himself the only-begotten Son of God, but the servant and apostle of that Son; not the Truth, but a partaker of the truth—declares with freedom and consistency, “And though I would desire to glory, I shall not be a fool; for I say the truth.”
12:7
St Barnabas † AD 61 The Epistle of Barnabas 18
But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels
St Irenaeus of Lyons † AD 202 Against Heresies 5.3.1
… And upon this I besought the Lord three times, that it might depart from me. But he said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me.”
Tertullian † AD 220 The Five Books Against Marcion 5.12
… But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan—not his own either, but the Creator’s—“to buffet” the apostle,
Tertullian † AD 220 On Modesty 13
… Plainly, the selfsame apostle delivered to Satan Hymenæus and Alexander, “that they might be emended into not blaspheming,” as he writes to his Timotheus. “But withal himself says that ‘a stake
Tertullian † AD 220 De Fuga in Persecutione 2
… “And the Spirit of the Lord ,” says Scripture, “departed from Saul, and an evil spirit from the Lord troubled and stifled him;” or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him;
St Cyprian of Carthage † AD 258 On the Mortality 13
… “There was given to me,” he says, “a thorn in the flesh, the messenger of Satan to buffet me, that I should not be lifted up: for which thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for strength is made perfect in weakness.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.7
… “There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness.”
St Basil the Great † AD 379 The Letters 248
So far as my own wishes are concerned I am grieved at living at such a distance from your reverence. But, as regards the peace of your own life, I thank the Lord Who has kept you out of this conflagration which has specially ravaged my diocese. For the just Judge has sent me, in accordance with my works, a messenger of Satan,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.26
… Farewell, ye Apostles, noble settlers here, my masters in the strife; if I have not often kept festival with you, it has been possibly due to the Satan which I, like S. Paul,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.82
… But if it fall far short of thy expectations, what must be our feelings, who are worn out with age and disease and regret for thee? Yet God is pleased, when we do what we can. Yet mayest thou gaze upon us from above, thou divine and sacred person; either stay by thy entreaties our thorn in the flesh,
St Ambrose of Milan † AD 397 Concerning Repentance 1.14
… And Scripture testifies that Satan is the author of this bodily suffering and weakness of the flesh, where Paul says: “There was given unto me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted.”
St John Chrysostom † AD 407 To Olympias 1
… For although he was not subjected to bodily infirmity, yet he was buffeted by trials not less severe, which inflicted much physical pain. “For there was given unto me” he says “a thorn in the flesh, a messenger of Satan to buffet me”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but doth in some cases
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, “There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… Wherein then was it? When he entreated to be delivered from his trials, saying, “There was given to me a thorn in the flesh, a messenger of Satan to buffet me. Concerning this thing I besought the Lord thrice. And he said unto me, My grace is sufficient for thee: for My power is made perfect in weakness.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for “that I should not be exalted overmuch, there was given to me a thorn,” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
Ver. 7 . “And that I should not be exalted overmuch, through the exceeding greatness of the revelations, there was given to me a thorn in the flesh, a messenger of Satan, to buffet me.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble. On this account also Paul said, “There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted over much.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… ( Acts iii. 12 .) Hear also the blessed Paul, saying, “There was given to me a thorn in the flesh, lest I should be exalted above measure.” (
St Jerome † AD 420 The Letters of St. Jerome 108.18
… All the saints have had illwishers, and even Paradise was not free from the serpent through whose malice death came into the world. So the Lord stirred up against Paula Hadad the Edomite to buffet her that she might not be exalted, and warned her frequently by the thorn in her flesh
St Jerome † AD 420 Against Jovinianus 2.3
… The case is different if this prayer belongs to the Catechumens, and is not adapted to faithful Christians. Paul, the chosen vessel, chastised his body, and brought it into subjection, lest after preaching to others he himself should be found a reprobate, and
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.2
… well done!” not from men, for no man perceives in another the mental act by which divine things are apprehended, but in a certain inward silence there sounds I know not whence, “Well done! well done!” Because of this kind of temptation, the great apostle confesses that he was buffeted by the angel.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.25
… for which thing, not knowing surely what he ought to pray for, he besought the Lord thrice that it might depart from him. At length he received the answer of God, declaring why that which so great a man prayed for was denied, and why it was expedient that it should not be done: “My grace is sufficient for thee; my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.20
… Hear the apostle himself: "Lest I should be exalted above measure by the abundance of the revelation, there was given me a thorn in the flesh, a messenger of Satan to buffet me. For this I besought the Lord thrice, that He would remove it from me; and He said unto me, My grace is sufficient for thee: for strength is perfected in weakness."
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 32
… For through power given to the Devil both Job was proved so that he might appear righteous, and Peter was tempted lest he should be presumptuous, and Paul was buffeted lest he should be exalted,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.24
… “My grace is sufficient for thee; for my strength is made perfect in weakness.” For bringing so great a man to perfection, it was needful that that “messenger of Satan” should not be taken away by whom he was therefore to be buffeted, “lest he should be unduly exalted by the abundance of his revelations,”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 66
… I know also that to him who had a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure, it was said, when he besought God for its removal once, twice, nay thrice: “My grace is sufficient for thee; for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 31
… “My strength is made perfect in weakness;” nor did He remove from him, though he so often entreated Him to do so, that mysterious “thorn in the flesh,” which He told him had been given to him “lest he should be unduly exalted through the abundance of the revelation.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.12
… “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me. For this thing I besought the Lord thrice, that He would take it away from me. And He said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.13
… For, contrary to his own advantage and the promotion of his own salvation, he once in his ignorance prayed that “the thorn in the flesh might depart from him,” which he said had been given to him “lest he should be exalted above measure by the abundance of the revelations which were given him.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.18
… and yet that he might not be lifted up, he was not left to his own choice and will, but received “the thorn in the flesh, a messenger of Satan, to buffet him; on which account he besought the Lord thrice that it might depart from him, and the Lord said unto him, My grace is sufficient for thee, for strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 40
… Because it is necessary that in this condition that should be kept hidden; since here we have to beware so much of pride, that even so great an apostle was buffetted by a messenger of Satan, lest he should be lifted up.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.7
… thou weak one; thou shalt be exalted in exceeding strength, seeing thou art not unthankful. Thou art the very same Paul, little in thyself; and great in the Lord. Thou art he who didst thrice beseech the Lord, that “the thorn of the flesh, the messenger of Satan, by whom thou wast buffeted, might be taken away from thee.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 62.1
… It is he also that says: “Lest I should be exalted unduly through the greatness of my revelations, there was given to me a thorn in my flesh, the messenger of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it away from me; and He said unto me, My grace is sufficient for thee: for strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.6
… He saith himself: “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, an angel of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it from me. And He said unto me, My grace is sufficient for thee: for strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.3
… “Lest by the greatness,” he saith, “of the revelations I should be exalted, there was given to me a thorn of my flesh, the angel of Satan, to buffet me: wherefore thrice the Lord I besought, that it should depart from me: and He said to me, My grace is sufficient for thee, for virtue in weakness is made perfect.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.10
… to say, “Since thy mercy cometh over us, and we shall be chastened:” for “the Lord chasteneth whom He loveth, and scourgeth every son whom He receiveth,” and to some mighty ones He giveth a thorn in the flesh, to buffet them, that they may not be exalted above measure through the abundance of the revelations, so that strength be made perfect in weakness.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.5
… not to struggle with his own strength, but His who proveth him. For He it is who hammereth: for the hammer could not do so of itself.…See how (I dare so speak, my brethren) even the Apostle was beaten with this very hammer: he saith, “there was given to me a thorn in the flesh, the messenger of Satan, to buffet me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 145.14
… For when he maketh any unrighteous request, he is heard to his punishment: but when making some righteous request of God, if perchance he have not been heard, let him not be down-hearted, let him not faint, let his eyes wait for the food, which He giveth in due season. When He giveth not, He therefore giveth not, lest that which He giveth do harm.
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Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 34
… and as having obtained His gift of grace, and as being enriched with magnificent, honour, he says: “For this thing I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee; for strength is made perfect in weakness.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 4
… even as Paul also when he had been instructed practically exhibited both these principles; for he besought that temptations might be removed from him, thus saying “For this thing I besought the Lord thrice:”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.16
… For having said, “There was given me a thorn in the flesh; a messenger of Satan to buffet me,” and having thus signified his repeated trials, he goes on to add, “For this thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for My strength is perfected in weakness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shows exceeding love. But while loving, thus to continue yielding to the will of God, shows intense reverence. In another place, however, having “thrice besought the Lord” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for “the thorn” that was given him “in the flesh” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards, when once he heard Him say, “My grace is sufficient for thee, for My Power is perfected in weakness” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
[3.] Ver. 8 . “Concerning this thing I besought the Lord thrice.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… Here then are two significations of the term ‘weakness;’ there is yet a third thing which is called ‘weakness.’ What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, “For this thing I besought the Lord thrice. And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… in journeyings often, in tribulations, in distress, in hunger.” ( 2 Cor. xi. 24–26 .) And that these things seem good to God, hear him saying, “For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
Why dost thou marvel, if thou art grieved, and wish to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain. For the “thrice for this I besought the Lord,” is oftentimes; “and He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness.” (
St Jerome † AD 420 The Letters of St. Jerome 39.2
… For “when I am weak, then am I strong;” and the strength of the spirit is made perfect in the weakness of the flesh. Even an apostle must bear what he dislikes, that ailment for the removal of which he besought the Lord thrice. God’s reply was: “My grace is sufficient for thee; for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.24
… “My grace is sufficient for thee; for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.12
… Was he filled with sadness, and did he speak of himself as deserted? Rather did he say that he was not deserted, because that was not taken away which he desired to be taken away, to the end that infirmity might be cured. For this he found in the voice of the Physician, “My grace is sufficient for thee; for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 73.2
… And if we turn our thoughts even to the most blessed apostles, we find that he who labored more than they all, yet not he, but the grace of God that was with him, besought the Lord thrice that the messenger of Satan might depart from him, and received not what he had asked.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.5
… Was that done which he wished? Nay, in order to that being done which was expedient, he heard from the Lord, I say, what? “Thrice,” he saith, “I besought the Lord that He would take it from me; and He said to me, My Grace sufficeth for thee: for virtue in weakness is made perfect.”
John Cassian † AD 435 The Conferences of John Cassian 9.34
… “For which I besought the Lord thrice that he might depart from me. And He said unto me, My grace is sufficient for thee, for strength is made perfect in weakness.”
John Cassian † AD 435 The Conferences of John Cassian 13.6
… Of which providential arrangement of God the blessed Apostle says something similar: “For which I besought the Lord thrice that it might depart from me. And He said to me: My grace is sufficient for thee: for my strength is made perfect in weakness:” and again: “For we know not what to pray for as we ought.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.20.1
1. Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness,
Tertullian † AD 220 The Five Books Against Marcion 1.29
… For he destroys the material on which it subsists; if there is to be no marriage, there is no sanctity. All proof of abstinence is lost when excess is impossible; for sundry things have thus their evidence in their contraries. Just as “strength is made perfect in weakness,”
Tertullian † AD 220 On the Resurrection of the Flesh 9
… Now, as He requires from us love to our neighbour after love to Himself, so He will Himself do that which He has commanded. He will love the flesh which is, so very closely and in so many ways, His neighbour—(He will love it), although infirm, since His strength is made perfect in weakness;
Tertullian † AD 220 On the Resurrection of the Flesh 47
… “O death, where is thy sting? O grave, where is thy victory?” For in this way “grace shall there much more abound, where sin once abounded.” In this way also “shall strength be made perfect in weakness,”
Tertullian † AD 220 On Modesty 13
… for about this it makes a difference, nay, rather withal in regard to this it is of the utmost consequence, that we find those men delivered by the apostle to Satan, but to the apostle himself an angel of Satan given. Lastly, when Paul is praying the Lord for its removal, what does he hear? “Hold my grace sufficient; for virtue is perfected in infirmity.”
Tertullian † AD 220 De Fuga in Persecutione 2
… For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… Now the blessed Paul, when troubled by afflictions, and persecutions, and hunger and thirst, ‘in everything was a conqueror, through Jesus Christ, Who loved us .’ Through suffering he was weak indeed in body, yet, believing and hoping, he was made strong in spirit, and his strength was made perfect in weakness
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… Who may not learn to forgive, when assailed, seeing that Christ, even on the Cross, prayed,—yea, for them that persecuted Him? See you not that those weaknesses, as you please to call them, of Christ’s are your strength?
St John Chrysostom † AD 407 Concerning Lowliness of Mind 8
… in order that the truth might shine abroad more largely; through bonds and imprisonments and tribulations and straits increasing and rising, to a greater volume. Thus is the power of Christ in weakness perfected.
St John Chrysostom † AD 407 Against Marcionists and Manichæans 4
… therefore I will make it clearer. Paul incurred many dangers and prayed that he might not be exposed to them. Then he heard Christ saying “my grace is sufficient for thee, for my strength is made perfect in weakness.”
St John Chrysostom † AD 407 To My Lady 5
… For this cause when Paul prayed that the preaching of the word might proceed by a smooth course only, God rich in wisdom and resource did not yield to His disciple; nay even when many times invoked he would not consent but said “my grace is sufficient for thee, for my strength is made perfect in weakness.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.9
… Moreover, also in a different passage, when he happened to find a necessity for glorying, he shews the very same by saying, “Most gladly, therefore, will I glory in my infirmities……in reproaches, in necessities, in persecutions, in distresses, that the power of Christ may rest upon me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
… For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, “My grace is sufficient for thee, for my strength is made perfect in weakness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
This He said also unto Paul: “My grace is sufficient for thee, for my strength is made perfect in weakness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
… “How then do they not obtain all things?” Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, “My grace is sufficient for thee; for my strength is perfected in weakness.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… for all men glorified God for that which was done.” So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. “For My strength,” it is said, “is made perfect in weakness.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… “Lest any man,” he says, “should think of me above that which he seeth me to be, or that he heareth aught from me.” ( v. 20 .)—“Howbeit as the disciples stood round about him, he rose up and came into the city.” ( d ) Here is fulfilled that saying, “My grace is sufficient for thee, for My strength is made perfect in weakness.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… 21 .) Observe, how they do not attend even to the demon, but look only to one thing, their covetousness. But observe them (Paul and Silas), how they do not answer, nor plead for themselves; ( b ) “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… For the Sun who shone in him sent not forth such rays as to be over-clouded by the concourse of temptations, but even then shone forth the more. Wherefore he says, “My grace is sufficient for thee, for My Strength is made perfect in weakness.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… Thus hath He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 8
… And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, “For My power is made perfect in weakness.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… i. 9 .) here, however, that the power of God might be manifested. Seest thou how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, saith He, “My grace is sufficient for thee.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
Ver. 9 . “And He said unto me, My grace is sufficient for thee; for my power is made perfect in weakness.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… as Paul said, “Most gladly, therefore will I rather glory in my infirmities,” (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… 29 .) He said not this, God forbid! as deeming the thing a matter to be deprecated; no; for had it been such, he would not have gloried in bonds, in imprisonments, in those other tribulations; and when writing elsewhere he saith, “Most gladly will I rather glory in my weaknesses.” (
St John Chrysostom † AD 407 Homilies on Philippians 1
… Why? I have you (in my heart), he says, in my bonds, and in my defense, because of your being “partakers of my grace.” What is this? Was this the “grace” of the Apostle, to be bound, to be driven about, to suffer ten thousand evils? Yes. For He says, “My grace is sufficient for thee, for my power is made perfect in weakness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
“Faint not” (he says) “when thou art rebuked of Him.” It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God’s work that such things have power, He allowing [them]; even as also Paul says; “He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness.” (
St Augustine of Hippo † AD 430 The Confessions 10.4
… This then do I both in deed and word, this I do under Thy wings, in too great danger, were it not that my soul, under Thy wings, is subject unto Thee, and my weakness known unto Thee. I am a little one, but my Father liveth for ever, and my Defender is “sufficient”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.1
… for He gave it, not because we were worthy, but because He willed. And knowing this, we shall not trust in ourselves; and this is to be made “weak.” But He Himself makes us perfect, who says also to the Apostle Paul, “My grace is sufficient for thee, for my strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 31
“But God,” they say, “is able to heal all things.” Of course His purpose in acting is to heal all things; but He acts on His own judgment, and does not take His procedure in healing from the sick man. For undoubtedly it was His wish to endow His apostle with very great power and strength, and yet He said to him: “My strength is made perfect in weakness;”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.13
To him, therefore, who is reluctant to endure the troublesome process, whereby this vaunting disposition is restrained, before he attains to the ultimate and highest perfection of charity, it is most properly said, “My grace is sufficient for thee; for my strength is made perfect in weakness,”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 37
… that, according as it is written, He that glorieth, let him glory in the Lord.” Hence it is that in this abode of miseries, where trial is the life of man upon the earth, “strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.7
… and great in the Lord. Thou art he who didst thrice beseech the Lord, that “the thorn of the flesh, the messenger of Satan, by whom thou wast buffeted, might be taken away from thee.” And what was said to thee? what didst thou hear when thou madest this petition? “My grace is sufficient for thee: for My strength is made perfect in weakness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.10
… “For if grace, no longer of works: otherwise grace no longer is grace.” …“But to humble men He giveth grace.” And it was made weak, but Thou hast made it perfect:” because “virtue in weakness is perfected.”
John Cassian † AD 435 The Conferences of John Cassian 6.3
… “For which cause I delight myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong, for power is made perfect in infirmity.”
John Cassian † AD 435 The Conferences of John Cassian 7.5
… “Let him who is the sufferer become a warrior.” You see then that none but sufferers and weak people can fight the Lord’s battles, weak indeed with that weakness, founded on which that centurion of ours in the gospel said with confidence: “For when I am weak, then am I strong,” and again, “for strength is made perfect in weakness.”
John Cassian † AD 435 The Conferences of John Cassian 18.13
… And they shall fight against thee, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… Wherefore also when the Apostle asked for release from his trials He would not grant his supplication but said, “My grace is sufficient for thee, for my strength is made perfect in weakness.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 124
… But if the surge continue to boil I trust that even thus I shall enjoy the divine protection, and learn by my own experience how His strength is “made perfect in weakness,”
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Tertullian † AD 220 Scorpiace 13
… Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned,” and the rest. And if these severities will seem to be more grievous than martyrdoms, yet once more he says: “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 7
… A rush mat served him to sleep upon, but for the most part he lay upon the bare ground. He would not anoint himself with oil, saying it behoved young men to be earnest in training and not to seek what would enervate the body; but they must accustom it to labour, mindful of the Apostle’s words
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… Therefore the blessed Paul, when urging us to such exercises as these, and having before measured himself by them, says, ‘Therefore I take pleasure in afflictions, in infirmities.’ And again, ‘Exercise thyself unto godliness
St Basil the Great † AD 379 The Letters 260.7
7. My view is, that the Lord is for falling and rising again, not because some fall and others rise again, but because in us the worst falls and the better is set up. The advent of the Lord is destructive of our bodily affections and it rouses the proper qualities of the soul. As when Paul says, “When I am weak, then I am strong,”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.23
… That Christ withdrew lest He should be made a king. That we had our own power; for the power of a bishop was his weakness. “When I am weak,” says the Apostle, “then I become strong.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 4
… even as Paul also when he had been instructed practically exhibited both these principles; for he besought that temptations might be removed from him, thus saying “For this thing I besought the Lord thrice:” and yet since it did not please God to remove it, he says “Wherefore I take pleasure in infirmities, in insults, in persecutions.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… xii. 8, 9 ), was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For, “I glory,” he says, “in persecutions, in insults” (Eng. V. reproaches), “in necessities.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 6
… iv. 13, 14 .) and again, “If I must needs glory, I will glory of the things which concern my weakness.” ( 2 Cor. xi. 30 .) What [weakness]? “The governor under Aretas the king guarded the city of the Damascenes, desirous to apprehend me.” ( 2 Cor. v. 32 .) And again, “Wherefore I take pleasure in weakness:” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
Ver. 10 . “Wherefore I take pleasure in many weaknesses.” Of what sort? tell me. “In injuries, in persecutions, in necessities, in distresses.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith; but what? “in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong.” (
St John Chrysostom † AD 407 Homilies on Colossians 10
… in his bonds he builded up incalculably. Then was he rather at large. For hear him saying, “So that most of the brethren being confident through my bonds are more abundantly bold to speak the word without fear.” ( Philip. i. 14 .) And again he makes the same avowal of himself, saying, “For when I am weak, then am I strong.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… For the “thrice for this I besought the Lord,” is oftentimes; “and He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness.” ( 2 Cor. xii. 8, 9 .) By “weakness,” he here means “afflictions.” What then? When he heard this he received it thankfully, and says, “Wherefore I take pleasure in infirmities” (
St Jerome † AD 420 The Letters of St. Jerome 3.5
… “They that desire to be rich fall into a trap and temptations,” and “For me all glorying is in Christ.” He will come, it may be, when the limbs are weary with fasting, and rack them with the pangs of disease; but the cry of the apostle will repel him: “When I am weak, then am I strong,” and “My strength is made perfect in weakness.”
St Jerome † AD 420 The Letters of St. Jerome 16
… and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul, and he who once haled Christ’s servants in chains before the council of the Jews, lives afterwards to glory in the bonds of Christ.
St Jerome † AD 420 The Letters of St. Jerome 22.31
… Should hunger seize you, think of the words in which the poor and hungry are blessed. Should pain afflict you, read “Therefore I take pleasure in infirmities,” and “There was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.”
St Jerome † AD 420 The Letters of St. Jerome 108.19
19. In her frequent sicknesses and infirmities she used to say, “when I am weak, then am I strong:”
St Augustine of Hippo † AD 430 The Confessions 10.3
… of my past sins,—which Thou hast “forgiven” and “covered,” that Thou mightest make me happy in Thee, changing my soul by faith and Thy sacrament,—when they are read and heard, stir up the heart, that it sleep not in despair and say, “I cannot;” but that it may awake in the love of Thy mercy and the sweetness of Thy grace, by which he that is weak is strong,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.7
… but from heaven also, where interceding for us at the Right Hand of the Father, He hath from thence shed abroad the Holy Spirit on them that believe on Him. “In strength is the safety of His right hand.” Our strength is in the safety of His favour, when even out of tribulation He giveth help, that “when we are weak, then we may be strong.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.18
… that “He that glorieth, may glory in the Lord.” “When I am weak,” saith he, “then am I strong.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.3
… by pride alone he fell. And since pride’s companion is envy, it must needs be that a proud man should envy.…In a word, all vices in evil-doings are to be feared, pride in well-doings is more to be feared. It is no wonder, then, that so humble is the Apostle, as to say, “When I am made weak, then I am strong.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.10
10. My hope from my youth, “cast me not away in time of old age” ( ver. 9 ). What is this time of old age? “When my strength shall fail, forsake Thou not me.” Here God maketh this answer to thee, yea indeed let thy strength fail, in order that in thee mine may abide: in order that thou mayest say with the Apostle, “When I am made weak, then I am mighty.”
John Cassian † AD 435 The Conferences of John Cassian 24.23
… “For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ: for when I am weak, then am I strong”?
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
61. Yet I would still enquire what it is that the Son cannot do, unless He see the Father doing it. I will take the fool’s line, and propound some examples drawn from things of a lower world. “I am become a fool; ye have compelled me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… Ye are witnesses, and God also” ( 1 Sam. xii. 3, 5 ); (so Paul here). David also, when disbelieved, says, “I was with the flock keeping my father’s sheep: and when the bear came, I scared her away with my hands” ( 1 Sam. xvii. 34, 35 ): and Paul himself too says to the Corinthians, “I am become a fool; ye have compelled me.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
… Which also perceiving, he hence oftentimes corrects himself, saying in so many words ; “Do we begin again to commend ourselves?” ( Ch. iii. 1 .) and further on; “We commend not ourselves again, but give you occasion to glory:” ( Ch. v. 12 .) and afterwards; “I am become a fool in glorying; ye have compelled me.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
“But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding.” Now what he says is this: ‘we do not compare ourselves with them, but with one another.’ For further on he says, “in nothing am I behind the very chiefest Apostles;” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… “For I will not dare to speak,” saith he, “of any things save those which Christ wrought through me.” ( Rom. xv. 18 .) And again, “For what is there wherein you were made inferior to the rest of the Churches?” ( 2 Cor. xii. 13 .) And again, “For in nothing was I behind the very chiefest Apostles though I am nothing.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 16
… What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a “messenger of Satan” was sent that he should not be “exalted above measure” (
St Jerome † AD 420 Against the Pelagians 3.6
… For not he that commendeth himself is approved, but whom the Lord commendeth.” And again,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 83
… Even the great teacher of the world who is wont to style himself last of saints and first of sinners, that he might stop the mouths of liars was compelled to set forth a list of his own labours; and in shewing that this account of his sufferings was of necessity, not of free will, he added “I am become a fool in glorying; ye have compelled me.”
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Tertullian † AD 220 To His Wife 2.7
… hand, the wife in the former case, called from among the Gentiles to the exercise of some eminent heavenly virtue, is, by the visible proofs of some marked (divine) regard, a terror to her Gentile husband, so as to make him less ready to annoy her, less active in laying snares for her, less diligent in playing the spy over her. He has felt “mighty works;”
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… that as it is usual with us to call the greater part the whole, so also he hath spoken in this place. Withal, I think he hints at his own proceedings; for he too had shewn forth signs; even as also he saith in the second Epistle to them, (
St John Chrysostom † AD 407 Homilies on First Corinthians 21
… ‘For the seal of mine Apostleship are ye:’” i.e., its proof. “Should any one, moreover, desire to learn whence I am an Apostle, you are the persons whom I bring forward: for all the signs of an Apostle have I exhibited among you, and not one have I failed in.” As also he speaks in the Second Epistle, saying, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
… ‘we do not compare ourselves with them, but with one another.’ For further on he says, “in nothing am I behind the very chiefest Apostles;” ( Chap. xii. 11 .) and in the former Epistle, “I labored more abundantly than they all;” ( 1 Cor. xv. 10 .) and again, “Truly the signs of an Apostle were wrought among you in all patience.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 27
Ver. 12 . “Although I be nothing, the signs of an Apostle were wrought among you.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.24
… If these sufferings have been endured, they have now passed away: Forgive me this wrong.
St John Chrysostom † AD 407 Homilies on Second Corinthians 27
Ver. 13 . “For what is there wherein ye were made inferior to the rest of the Churches?”
St John Chrysostom † AD 407 Homilies on Ephesians 6
… xxi. 24–26 .) and does numberless things of the sort. But the crown of all is in the power of the Holy Ghost. “For I will not dare to speak,” saith he, “of any things save those which Christ wrought through me.” ( Rom. xv. 18 .) And again, “For what is there wherein you were made inferior to the rest of the Churches?” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… “For ye bear with a man if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face.” ( 2 Cor. xi. 20 .) And again, “His bodily presence is weak, and his speech of no account.” ( 2 Cor. x. 10 .) And again, “Forgive me this wrong.” (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring, disdainings, blows; perversions of the right, laxness in judgment ; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice,
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St John Chrysostom † AD 407 Homilies on Second Corinthians 27
Ver. 14 . “Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.”
St Jerome † AD 420 Against Jovinianus 2.6
… But our religion does not train boxers, athletes, sailors, soldiers, or ditchers, but followers of wisdom, who devote themselves to the worship of God, and know why they were created and are in the world from which they are impatient to depart. Hence also the Apostle says:
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.2
… For you seek Christ’s glory, not your own: if you are victorious, I also gain a victory if I discover my error. On the other hand, if I win the day, the gain is yours; for “the children ought not to lay up for the parents, but the parents for the children.”
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
… but they had all things common." Let us love what we sing: "Behold, how good and how pleasant it is for brethren to dwell together in unity!" that so they may know, by their own experience, with what perfect truth their mother, the Catholic Church, calls out to them what the blessed apostle writes to the Corinthians: "I seek not yours, but you."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.10
… he loves and feeds them, for the love of them; displays the affection of a parent, and looks for no return. And so, I know, I am sure, do ye love your children. “For the children ought not to lay up for the parents, but the parents for the children.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… But if ye endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even “though the more abundantly I love you, the less I be loved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 63
But He doth not sit on the bare colt, but on the apostles’ garments. For after they had taken the colt, they then gave up all, even as Paul also said, “I will very gladly spend and be spent for your souls.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… ix. 2 .) and, “Though ye have many tutors, yet have ye not many fathers;” ( 1 Cor. iv. 15 .) and again, “By the grace of God we behaved ourselves in the world, and more abundantly to you ward;” ( 2 Cor. i. 12 .) and farther on, “Though the more abundantly I love you, the less I be loved;” and here “Which I have more abundantly unto you;” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… i. 9 .) And to Timothy also, “Remembering thy tears, that I may be filled with joy.” ( 2 Tim. i. 4 .) And also throughout his Epistles one may find him bearing this testimony to the disciples, both that he loved and that he is loved, not however equally. And here he saith, “Though the more abundantly I love you, the less I be loved.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 27
Ver. 15 . “I will most gladly spend and be spent for your souls.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 10
… “For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause. For the love of Christ constraineth us, because we thus judge that He died for all.” And how, indeed, should one be ready to be spent for their souls,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.19
… to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they should bear with himself rather, who so loved them, that he was willing that he himself should be spent for them.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.4
… Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, “Lord, lay not this sin to their charge.” He loved them that were killing him; since for them also he was dying. Hear also the Apostle Paul: “And I myself,” saith he, “will be spent for your souls.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.2
… and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, “I will myself be spent for your souls,”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.19
… if it be deserving of praise, thanks are due for it to God, and to you who called me; if it has fallen below your expectation, I give thanks even on this behalf. For I am assured that it has not been altogether deserving of censure, and am confident that you also admit this. Have we at all made a gain
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St Basil the Great † AD 379 De Spiritu Sancto 29
74. But where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they;
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St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… “For we commend not ourselves again,” saith he, “but speak as giving you occasion to glory;” ( 2 Cor. v. 12 .) and, “Again, think ye that we excuse ourselves unto you? For in the sight of God speak we in Christ. For I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
[2.] Ver. 19 . “Again, think ye that we are excusing ourselves unto you?”
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St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.2
… For he who has discoursed to us concerning the others, points out these enemies also to us, speaking in a certain place on this wise: “The works of the flesh are manifest, which are these, fornication, adultery, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, backbitings, whisperings, swellings, tumults,”
St John Chrysostom † AD 407 Eulogy 3
… Hear at least how Paul, thus rejoicing in sufferings, is bitterly pained about these. “For who, saith he, is weak, and I am not weak? who is offended, and I burn not?” and again, “I fear lest when I come I shall find you not such as I would, and I be found of you such as ye would not,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… ii. 20 ) so Paul’s heart was His heart, and a tablet of the Holy Spirit, and a book of grace); which trembled for the sins of others, (for I fear, he says, lest by any means “I have bestowed labor upon you in vain; ( ib. iv. 11 ) lest as the serpent beguiled Eve; ( 2 Cor. xi. 3 ) lest when I come I should find you not such as I would;”) (
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… For towards the end of this Epistle he hath plainly declared it, saying, “I fear lest when I come, my God should humble me before you, and that I should mourn for many of them that have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 22
… As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that cometh of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of “fourteen years ago;” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
Ver. 20 . “For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… x. 1, 2 .) and, “being in readiness to avenge all disobedience when your obedience shall be fulfilled:” ( Ib. 6 .) and, “I fear lest when I come, I should find you not such as I would, and should myself be found of you such as ye would not;” (
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Tertullian † AD 220 On Modesty 15
… For in saying, toward the end of the Epistle, “Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.26
… “I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… ‘Woe is me that my pilgrimage is prolonged ;’ or they are distressed and spent for the salvation of other men, as Paul wrote to the Corinthians, saying, ‘Lest, when I come to you, God should humble me, and I should bewail many of those who have sinned already, and not repented for the uncleanness and for nication and lasciviousness which they have committed
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… but how much rather to thee both in the flesh and in the Lord? If then thou holdest me as a partner, receive him as myself.” And the same apostle, in writing to the Corinthians, said, “Lest when I come I should mourn over many of those who have sinned beforehand and have not repented;”
St John Chrysostom † AD 407 Eulogy 3
… not?” and again, “I fear lest when I come I shall find you not such as I would, and I be found of you such as ye would not,” and a little afterwards, “Lest when I come again to you, God humble me, and I shall mourn many of those who have sinned before, and have not repented of their uncleanness, and wantonness, and fornication which they have committed.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.13
… Dost thou wish to correct a brother? Weep; pray unto God; taking him apart, admonish, counsel, entreat him! So also Paul did, “Lest,” saith he, “when I come again, my God will humble me among you, and I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.”
St John Chrysostom † AD 407 Homilies on First Corinthians 11
… For not so much does he bewail the sin, as him that committed it and did not as yet repent. Thus, “I shall bewail many of those,” saith he, not simply “who have sinned heretofore,” but he adds, “who have not repented of the uncleanness and impurity which they wrought.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
What? That for this cause I came not, to spare you. When wrote he? In the former Epistle when he said, “I do not wish to see you now by the way?” ( 1 Cor. xvi. 7 .) I think not; but in this Epistle when he said, “Lest when I come again, my God should humble me before you.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
‘For although the destruction be yours [alone], yet is the sorrow mine as well.’ And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, “When your obedience is fulfilled,” (c. x. 6 .) and “I shall bewail many which have sinned already;” (c.
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
Ver. 21 . And “lest when I come again, my God should humble me among you.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… (for he saith, “lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;—
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… xii. 20 .) and again, “lest when I come my God should humble me before you, and that I should mourn many of them which have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed:” (
St John Chrysostom † AD 407 Homilies on Philippians 8
… x. 38 .) And among the Corinthians were many who had been guilty of fornication. Therefore he said, “Lest when I come again my God should humble me before you, and I should mourn for many that have sinned heretofore, and repented not of the uncleanness, and fornication, and lasciviousness which they committed. (
St Jerome † AD 420 The Letters of St. Jerome 147.1
… “lest, when I come again, my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the uncleanness and fornication and lasciviousness which they have committed.”
St Augustine of Hippo † AD 430 City of God 14.9
… and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications.
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness.”
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Above fourteen years ago. Hence we conclude that this rapture of S. Paul took place about nine years after his conversion, which took place A.D. 36; Paul, therefore, was taken up A.D. 44, which was the ninth year from his conversion. It was in this year that, by the direction of the Holy Spirit, he was ordained, with Barnabas, Apostle and Doctor of the Gentiles (Act 13:2), that is to say, a little before he began this apostleship. This is evident, because, as I said at the beginning of this Epistle, S. Paul wrote this A.D. 58, in the second year of Nero. This rapture of S. Paul did not take place, therefore, in the year of his conversion (Act 9:12), i.e., A.D. 36, though some join S. Thomas in assigning it to that year. Theophylact remarks on the modesty of the Apostle in having kept this silent for fourteen years. Secondly, he points out that Paul, fourteen years before, was privileged to contemplate such deep things, how much more did he merit it now, after the labours of so many years?
Whether in the body I cannot tell. Although the Apostle says that he knows nothing for certain about this rapture, yet S. Thomas (ii. ii. qu. 175, art. 5), and others think it probable that his soul remained united to his body as its form, otherwise Paul would have died and then risen again. Moreover, it does not beseem God, when He throws men into an ecstasy, to kill them; nay, such a process would not be one of rapture and ecstasy, but a putting to death. This, too, would involve the multiplication of many miracles. But it is a principle that we should not multiply miracles; therefore it is easier and more natural to suppose that, like other Saints, Paul was carried up while remaining in the body.
Caught up. " To be caught up is," says S. Thomas, " to be raised from what is natural to what is supernatural by the power of the higher nature." Hence angels and the Blessed are not caught up when they see God. Although they are raised above nature, yet they are not cut off from nature, i.e., from the power man has of naturally having consciousness of objects by means of his bodily senses and his representative powers. But when "caught up," the soul is deprived of the use of its senses and imagination, and Paul, therefore, was so deprived, or he would have known that he was in the body. Moreover, such abstraction, as S. Thomas says, may take place under the influence of disease, as when a man is delirious, or even by the power of devils, as when they carry off a man. It is not, however, called rapture or ecstasy, unless wrought by Divine power, which withdraws the mind from the senses, and lifts it up to the contemplation of things supernatural.
To the third heaven. What is this heaven? 1. S. Basil (Hom. i. in Hexem.) infers from this that there is not merely one heaven, as Chrysostom thought, nor two, as Theophylact held, but at least three. Some add that there are three only, and that the third is the highest. But all the astronomers of olden times will dispute this, for they reckoned eight at least, as will moderns, who count at least eleven.
2. S. Thomas says (ii. ii. qu. 175, art. 3, ad. 4): " By the third heaven may be understood any supernatural vision, and in three ways it may be called the third heaven. First, with relation to man's cognitive powers. Then the first heaven will be any supernatural, corporal vision, seen by the bodily eye, such as that of the handwriting on the wall, described in Daniel v. The second heaven will be any vision presented to the imagination, such as that of Isaiah, and of S. John in the Apocalypse. The third heaven will be any intellectual vision, such as is explained by S. Augustine (super Gen. ad Litt. 12). " Secondly, the distinction may be made according to the different orders of the objects of consciousness. Then the first heaven will be the knowledge of celestial bodies; the second, the knowledge of celestial spirits; the third, the knowledge of God Himself. " Thirdly, the three heavens may be the different steps of the knowledge by which God is seen. The first will then belong to the angels of the lowest hierarchy; the second to the angels of the middle hierarchy; the third to the angels of the highest." According to this test, S. Paul would have been caught up to the third and highest hierarchy of angels, and standing there with the seraphim, have seen most clearly the essence of God, and from thence have been enkindled with that burning fire of charity with which he afterwards set on fire the whole world. But I should say that the third heaven is the highest, or the empyrean, where the Blessed dwell. Hence, in ver. 4, it is called Paradise. It is called the third by a Hebraism. The number three denotes completion, being the first number to which the word all may be applied. We do not speak of "all two," but we may and do say "all three." Hence the poet says: "Oh, thrice and four times blessed they," &c., i.e., completely blessed. Again (in Amos i. 3) we read, "for three transgressions of Damascus," meaning, for all. In ver. 8 of this chapter again, we have, "I besought the Lord thrice," or, very often, till I could ask no more, until the answer came. "My grace is sufficient for thee."
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3. It is simplest of all to say with S. Thomas, in the passage above quoted, that " the first heaven is the sidereal, the second the crystalline, the third the empyrean;" or, rather, that " the first is the aerial, the second the sidereal, the third the empyrean," as Theophylact gives them. With him agree Julian Pomerius, and Damascene (de Fide, lib. ii. c. 6), and many others. "The air" in Scripture is commonly called "the heaven;" hence we get "the birds of heaven." The air, therefore, is the first heaven, and is called the aerial one. All the heavenly orbs are the second heaven, or the etherial, and the third is the empyrean. Hence Cajetan is wrong in rejecting the empyrean, in which the Blessed dwell, and supposing that the third is the crystalline. In this latter are the waters which, in Gen. i. and elsewhere, are said to be above the firmament. Mystically, S. Bernard says that the three heavens are the Three Persons of the Holy Trinity, and also the three virtues and gifts by which we ascend to them and to the highest pinnacle of grace and glory, viz., humility, charity, and perfect union. He says (Tract. de Grad. Humil.): " Those whom, by His word and example the Son has first taught humility, on whom the Holy Spirit has then poured the gift of charity, these the Father at length receives in glory. The Son makes them disciples, the Paraclete comforts them as friends, the Father exalts them as sons. Firstly, He instructs them as a Master; secondly, He comforts them as a Friend or a Brother; thirdly, He embraces them as sons. From the first union of the Word and reason is born humility; from the second union of the Spirit of God with the will of man comes charity; then at last the Father unites to Himself His glorious bride. And thus reason is not suffered to think of itself or of the will of its neighbour, but the beatified soul delights to say this alone: 'The King hath brought me into His chamber.' These steps were not surpassed by S. Paul, who declares that he was caught up to the third heaven." A second question arises: Was Paul truly and really caught up into the empyrean, so as to be in it as in a place, or was he there only by way of imagination or of understanding, so that he seemed to himself in his imagination to be in heaven, and saw what was being done there, while his body and soul remained on earth? Some think with probability that he was not caught up actually and truly, but only imaginarily, because he includes this rapture in vers. 1 and 7, under the head of visions and revelations of the Lord. God can bring it to pass that I in Belgium can see what is going on in India, and even what is passing in heaven. This may be brought about either through the imagination or the understanding, or even by the eyes of the body; for God can so raise these above themselves, so co-operate with them above nature, so strengthen and extend the visual powers as to make them reach even to heaven. If that power may be increased beyond what is natural by spectacles or medicaments, why may not God extend this power yet further and further? Thus it happened to S. Anselm, that he was able to see through a wall what was going on on the other side, by God imprinting the proper images on his retina. So Bede says that S. Diethelmus and others saw in imagination the pains of purgatory. Why, then, should not Paul have seen in the same way the empyrean, and what was passing in it? Others, with perhaps greater probability on their side, think that he was actually and truly caught up into the empyrean. They give as their reasons: (1.) That the Greek verb used is not the technical term for casting into an ecstasy, but a word which denotes an actual rapture. (2.) That Paul is doubtful whether his soul was caught up with his body or without his body; therefore he presupposes that his soul was truly and really caught up; for in a vision that is merely imaginary there is no doubt that the soul alone and not the body is caught up by the imagination. (3.) That there be actually heard mysterious words, so that, as the destined teacher of the world, he seemed to go forth from heaven, and to communicate to men what he had there seen and heard as God willed him, and so brought to men as from heaven heavenly wisdom. Cf. ver. 4, note. Now if the soul was really caught up, and yet remained united to the body (as I said in the opening note on this verse), then the body of Paul seems to have been caught tip into paradise; and indeed this is as easy with God as taking up the soul only. This would be fitting to S. Paul's office, who was to be the teacher and Apostle, not, like Moses, of the Jews only, but also of the Gentiles, and so should wholly come forth, like another Moses, from intercourse with God in heaven. Ver. 3. Whether in the body or out of the body I cannot tell. S. Athanasius (Serm. 4 contra Arian.) thinks that Paul knew the mode in which he was caught up, yet says: "I do not know," or, "I cannot tell;" because he could not reveal it to others, in the same way that Christ, in S. Mar 13:32, says that He did not know the day of judgment. For though in himself he knew, yet as far as others were concerned he did not know, for he could not explain it. But others do better in understanding him simply to mean. "I do not know," and his simple recital of the event seems to require this. Ver. 4. In paradise. Ambrose, Œcumenius, Haymo, Anselm, and Theophylact think that Paul was twice caught up: (1.) into the third heaven, and (2.) then higher still into paradise. If so, the third heaven would be the heaven of sun, moon, and stars; but what would Paul have done there? Hence others hold that the events are one and the same, and that the third heaven and paradise are identical. It may be asked. Why, after saying that he was caught up into the third heaven, does Paul say that he was caught up into paradise, as though it were a place higher still? I reply that of the vast empyrean paradise is one particular part where the Blessed are, and a more glorious part than the rest. S. Paul would imply that not only did he see deepest mysteries by his understanding, but also in his will drank in ineffable happiness. He signifies this by the term paradise, which, both in Greek and Latin, denotes a place of happiness.
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Paradise is not a Greek word meaning, as Suidas thinks, a well-watered garden, nor yet a herb-garden, as others suppose, but, as Pollux says, it is a Persian word, or rather Hebrew, denoting a garden planted with pleasant trees and fruits. Cf. Ecc 2:5; Neh 2:8; Son 4:11. It is derived from two Hebrew words, denoting to bring forth myrtles. Then, because myrtle is of a pleasant smell, and does best in gardens, the name has been transferred to pleasure-gardens, plantations, and glades, and then again to any pleasant place. Here the third heaven is called paradise. Did Paul see there the Divine Essence? S. Augustine (Ep. 112, c. 13), Clement (Stromata, c. 5), Anselm, and S. Thomas (ii. ii. qu. 175, art. 5) say that he did, and their opinion is probable; for he was for this purpose caught up into paradise, or the place where the Blessed see God. Again, he heard secret things of which it is not lawful for man to speak: but men may speak of everything except the Divine Essence. It may be objected that in that case he ought to have said that he saw things, not heard words. I reply that, by a common Hebraism, "to hear words" means "to see things" (Theodoret); as, e.g., with the prophets vision and hearing are the same, so is it in the minds of the Blessed. But the contrary seems more probable (1.) For even with a separated soul, to hear does not mean to behold a thing clearly, but to take in the words of God, or of an angel, or of man; otherwise he would have said without ambiguity, I saw ineffable things, even God Himself. (2.) S. Paul says, in 1 Tim. vi. 16, speaking of God, "Whom no man hath seen." (3.) If he saw God he must have seen also his own state, whether he was in the body or not. But he says that he did not. (4.) But he gives a scanty account of his visions here, and says that, out of humility, he passes over greater things. Cf. Gregory (Morals, lib. xviii. c. 5), Jerome, Cyril, Chrysostom, and the Fathers and Schoolmen in general, and also Lud. Molina (pt. i. qu. xii. art. 11, dips 2). (5.) Scripture says more plainly of Moses that he saw the Essence of God, and yet I have shown clearly enough, in the notes to Exo 33., that Moses did not seek to see the Essence of God, and would not have obtained such a request if he had made it. In Exo 33:20 the Lord distinctly replies to him in the negative: "Thou canst not see My face, for no man shall see Me and live." It was only conceded to him that he should see the back parts of God, that is, the back of the body assumed by the Angel who represented God. Moses, however, sought that God, or the angel, who behind a cloud stood in the place of God, and spoke with him from the cloud, should unfold Himself, that he might see Him clearly and converse with Him face to face. The angel answered him that the eyes of man cannot see His face, but only His back; because the face assumed by the angel was so shining and so gloriously bright and majestic that it shone to a certain extent with the glory of God. It surpassed, therefore, the splendour of the sun, which man cannot look on directly with unveiled eyes, nay, rather man is blinded by the splendour. If follows from this that much less could this far more splendid face of the angel be seen by Moses; nay, he would have been blinded by it. But in the back of the body that the angel had assumed the light was so toned down that Moses could look upon it. Moses looking upon this was so covered as it were with light that his face shone, and seemed to emit two horns of rays of light. This vision of Moses was a bodily vision, for with the eyes of his body he saw the back of the angel's body. He was, therefore, far from seeing the Divine Essence; and if he did not see it, much less did S. Paul, who speaks more obscurely and more humbly of his vision.
And heard unspeakable words, which it is not lawful for a man to utter. What were these mysteries that Paul heard or saw in paradise? They are related indeed in the book which is styled "the Apocalypse of S. Paul," but this book is not genuine, and is full of mythical stories, and is scouted by S. Augustine (Tract. 98 in Johan.), Bede, Theophylact. Epiphanius attributes it to the sect of Cainites. I should reply that no certain answer can be given where Paul kept silence. Still it is natural to suppose that Paul saw and heard wonderful things of the nature, gifts, grace, glory, and orders of the angels, as S. Gregory says (in Ezech., Hom. 4). Hence S. Dionysius, in his "Celestial Hierarchy," so describes the orders of the angels from what he heard from S. Paul, that you might think he saw them with his eyes. Again, he may have heard wondrous things about some Divine attributes not known to us here; he may have seen too the glory of Christ, for he was taught the Gospel by Christ (Gal 1:12). He was caught up that he might receive authority, and not be inferior to the other Apostles, who had seen Christ in the flesh and been taught thoroughly by Him (Chrysostom). Theodoret adds that he saw the beauty of paradise, the choirs and joys of the Saints, and heard the tuneful harmony of the heavenly hymns. This caused his exclamation of admiration: "Eye hath not seen nor ear heard, neither have entered into heart of man the things which God hath prepared for them that love Him." Secondly, it is better to suppose that he heard the mysteries of the reason, mode, and order of the Divine reprobation and predestination, and the call of men, especially of the heathen provinces to be converted by himself. Of this mystery Paul frequently expresses his admiration, as in Rom 11:33, and it had special reference to his mission (Baronius). Thirdly, he may have heard mysteries concerning the Gospel of our redemption by Christ; for he says (Gal 1:12) that he had received this Gospel by revelation, viz., when he was caught up. Lastly, he heard, as it might seem, mysteries of the government and progress of the Church in his time and afterwards. This, too, would affect his office, as he had already been singled out as the Church's teacher and guide. He calls them "unspeakable words," both because he was forbidden to utter them, and also because we are unable either to speak of them or to understand them. Ver. 4. Of such an one will I glory; yet of myself I will not glory. He speaks of himself when caught up and in his ordinary state as two different persons, so as not to be thought vain-glorious (Œcumenius).
12:5
But in mine infirmities. My calamities, my sufferings. By a common Hebrew metonymy "infirmity" is here put for "grief." They are related as cause and effect or effect and cause. Cf. ver. 9; Mic 4:10. In Isa 53:3, we read of Christ that He should be "a Man of sorrows and acquainted with infirmity" (Vulg.). Cf. also Psa 16:4 (Vulg.). Ver. 6. But now I forbear lest any man should think of me above that which he seeth me to be. Lest he should think me an angel or some god, as the Lycaonians did (Act 14:10). He could have related more wonderful things about himself, but modesty and humility cause him to conceal them. "All the Saints," says Anselm, "not only do not seek at all for glory above their measure, but they even shrink from that which they have merited." S. Bernard says beautifully (Ep. 18 ad Pet.): " We praise others hypocritically, and delight in vanity ourselves; and thus they who are praised are vain, and those who praise are false. Some flatter and are crafty; others praise as they think and are false; others glory in the words of both and are vain. He alone is wise who says with the Apostle, 'I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.'" Ver. 7. And lest I should be exalted above measure. From this it appears that Paul, as the heavenly teacher of the world, had many great revelations, and was accustomed to them, and, as it were, at home among them. Some of these are narrated by S. Luke. Cf. Act 9:3; Act 18:9; Act 22:17; Act 27:23. S. Augustine (Enarr. in Ps. lxxviii. 69, Vulg.), on the words, "Benjamin in the excess of his mind," understands S. Paul to be referred to as being of the tribe of Benjamin.
12:7
There was given me a thorn in the flesh. Not by the devil, but by God. Not that God is the author of temptation, but He allowed the devil, who was ready beforehand, to tempt Paul, and that only in appearance, and in the matter of lust to humble him. Cf. Augustine (de Nat. et Grat. c. 21). " This monitor," says Jerome (Ep. 25 ad Paulam, on the death of Blesilla), " was given to Paul to repress pride, just as in the car of the victor, as he enjoys his triumph, there stands a monitor whispering to him, 'Recollect that you are a man.'" So, too, at the installation of a Pontiff, tow is lighted and extinguished, while the words are sung: "Holy Father, thus passes the glory of the world." Hence the best preservative against the temptations of the flesh is humility. If you are rooted and grounded so deeply in that as God exalts you by His gifts and graces, there will be no need for Him to apply this thorn to keep you humble. Cf. Rom. i. 24, note. What was this thorn, and how did it buffet S. Paul? How was it a messenger of Satan? Augustine (de Nat. et Grat. c.16) replies that he does not know what it was. But two things are certain: (1.) that he was vexed by Satan, and (2.) that this vexation was like a thorn fixed in his flesh, and continually paining him. But it is not certain what its particular nature was. Anselm, Bede, Sedulius, and Jerome (in Gal. iv. 13) think it was bodily illness, as constant headache (S. Jerome), or colic (S. Thomas), or costiveness, or gout (Nicetas, commenting on Orat. 30 of S. Gregory Nazianzen), or some internal disorder. S. Basil (in Reg. cap. ult.) and S. Augustine (in Ps. cxxxi.) think that this goad was some disease sent upon Paul, just as on job, by the devil. The Apostle, however, nowhere else complains of any diseases. Moreover, they would have been a great hindrance to him in the preaching of the Gospel. Secondly, Chrysostom, Theophylact, Theodoret, Œcumenius, Ambrose, Erasmus think that this thorn refers to the persecutions Paul endured from his adversaries, and of which he speaks in ver. 10. But these were external goads, not thorns in the flesh, and of these he is wont to boast, not complain. Thirdly, others, with more probability, think that this thorn in the flesh consisted in blows and beatings, often given to Paul by Satan, as to Antony and others, so that pain remained in his body, as a thorn, from the blows he had received. This is the literal meaning of the words used no doubt; but if this be so, Paul would surely have said more plainly: "There was given me the messenger of Satan to buffet me." Nor would the generous mind of S. Paul have complained of this: he was but raised higher by the attacks of devils and men, and found in them matter for glorying. Fourthly, others think, therefore, that this thorn in the flesh was the motions of concupiscence and the temptations of lust. This concupiscence, like a thorn or a dart, is so deeply fixed in the flesh that while life lasts it cannot be taken out. Hence it is called in Greek, σκόλοψ, a stake, a sharpened stick, a thorn, a javelin, or sting. It may be asked: "Why, then, does he call this thorn 'the messenger of Satan,' or the minister of Lucifer?" I reply that he means by the messenger of Satan, Satan himself, as the exciting cause of this thorn of concupiscence; or even he calls the thorn sent by Satan, the adversary of his chastity, by the name of Satan. This would be a metonymy, where the cause is put for the effect, the agent for his work. For the devil, by stirring up the humours, by kindling the blood, by inflaming the feelings that subserve generation, by putting foul images before S. Paul's mind, gave life to that concupiscence which had been as it were put to sleep, and mortified by his numerous labours, fastings, and troubles. Thus he stirred up S. Paul to obey the foul motions of lust. Secondly, it is proved, from Rom. vii., that this concupiscence was in S. Paul, for there he bewails it more than he does here. Hence, too, as he said (1Co 9:27), he was in the habit of castigating his body. Thirdly, had it been anything else he would have said so clearly; but as it is, modesty and shame bid him conceal it, and call it metaphorically a thorn. Fourthly, this thorn was given him to humiliate him. But nothing so humiliates those who are chaste and lovers of virtue, as this temptation of the flesh, and nothing is so great a check on them, and makes them so work out their own salvation with fear and trembling. Through the frailty of their flesh they are always in fear of lapsing in the midst of temptations so dangerous and well calculated to make them yield consent. And, therefore, they rather glory in illness, blows, persecutions, and other evils, especially if, like S. Paul, they suffer for Christ and His faith. Fifthly, these temptations of the flesh, properly speaking, do not hurt the Saints, but buffet them, that is strike them with shame and sorrow. A man, when struck by his friend, is suffused with shame rather than overcome with pain. Sixthly, Paul prays repeatedly and earnestly to be set free from this thorn; in other things he would have sought not liberation, but fortitude and constancy. But concupiscence is overcome, not so much by courageous endurance as by instant flight. He asks, therefore, to be set free from it, and hears, "My grace is sufficient for thee." It is this grace which in this case is especially necessary, and should be always sought for by those that are tempted, that they may resist and overcome this civil foe lurking within and always striving to stir up war. Lastly, this is the opinion of S. Augustine (Enarr. 2 in Ps. lix.), S. Jerome (ad Eustoch. de Custod. Virgin.), Salvianus (Serm. de Circumcis., wrongly attributed to Cyprian), Haymo, Theophylact, Anselm, Bede, S. Thomas, Lyranus, and others. It seems, too, the common belief of the faithful, who from this passage speak of the temptation of lust as a thorn in the flesh. The voice of the people is the voice of God. But, what Cardinal Hugo adds, viz., that this temptation found a place in Paul, owing to his familiar converse with a beautiful virgin, S. Thecla, whom he had baptized, and afterwards kept with him in his journeyings, is false, and merely conjecture. Paul took no woman about with him, as he says in 1Co 9:5. And even if he had, he would have been bound, under penalty of incurring guilt, to send her away if he found her to be an occasion of so much troublous temptation. Moreover, what need would there have been for S. Paul to pray to God so instantly that this thorn might be taken from him, when he might easily have got rid of it himself? Add to this that this story is taken from a book entitled, "The journeys of Paul and Thecla," which is rejected as apocryphal by S. Jerome, Tertullian, and Gelasius. Erasmus and Faber object to this, firstly, that the thorn of lust was unbecoming and unworthy of so great an Apostle, and he now an old man. I answer that in our lapsed state it is not only not unworthy, but is also beneficial. See S. Gregory (Moral. lib. xix., c. 5 an 6) and Anselm, who point out how useful it is to the Elect to be now caught up into ecstasy, and now depressed by weakness, so that they may never be puffed up with pride or cast down into despair, but may always keep the narrow way that lies midway between the two, and which leads to heaven. Rom 7:23 shows that this concupiscence existed in S. Paul, and experience tells us that it has been, and now is, in the Saints, even when they are old men. S. Gregory Nazianzen, for instance, often complains of the evils of his flesh, as in Ep. 96, and in his hymn on his flesh and the burden of his soul. Moreover, Paul was not an old man, for he was a young man when converted perhaps twenty-five or twenty-seven (Act 7:58). This Epistle was written twenty-two years after his conversion, when he would, therefore, be about fifty years old. Secondly, the objection is raised that the Apostle immediately adds. "Most gladly, therefore, will I rather glory in my infirmities." But we may not glory in concupiscence, and therefore he must mean some other infirmity and thorn. To this I reply that the Apostle is not referring in these words to the thorn in the flesh that he had just mentioned, but also, and more properly, to all the sufferings that he had borne for the faith, and which he had recounted in the last chapter. In them, he says, he glories always. He uses the word infirmity in its widest meaning, and plays on it, as I will point out at ver. 10. Moreover, it is lawful to glory in this temptation of the flesh, not in itself, so far as it excites to evil, but as it is an affliction put upon us by the devil, and as in it the strength of Christ is made perfect. In this way Julius Cæsar used to glory, and desire most powerful foes, that he might show against them his power and warlike courage. So, too, many Saints have prayed to God, and asked to have temptations, and have gloried in them. Hence, S. James says (i. 2): "My brethren, count it all joy,when ye fall into divers temptations." Cf. also S. Jas 1:12. Morally, it should be observed that temptation is not to the righteous a cause of falling, but a spur to virtue. For, as high-spirited horses, when urged by the spur, quicken their pace, and show their spirit more, so are Saints spurred on by temptation to walk more diligently in virtue, lest they give way and perish. Hence, some of the Saints of great earnestness were not saddened, but gladdened, by temptations. In the "Lives of the Fathers" (lib. iii. c. 8) we read of an aged man who, on seeing one of his disciples grievously tempted to commit fornication, said to him: " If you wish it, my son, I will pray the Lord to remove this attack from you." The disciple replied: " I see, my father, that I am undergoing a laborious task, yet I feel that it will bring forth in me good fruit; because, through this temptation I fast the more, and spend more time in vigils and prayers. But I beseech you to pray God of His mercy to give me strength, that I may be able to bear it, and fight lawfully." Then the old man rejoined: " Now I perceive, my son, that you faithfully understand that this spiritual struggle may, through patience, help on your soul towards eternal salvation. For so said the Apostle, 'I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.'" S. Dorotheus relates of a certain holy monk that he grieved at being freed from temptation, and exclaimed: "Am I not then worthy, O Lord, of suffering, and being a little afflicted for Thy love?" Climacus (Grad. 29) relates of S. Ephrem, that seeing himself possessed of deep peace and tranquillity, which he himself calls impassibility, and an earthly heaven, he besought God to restore to him his former temptations and struggles, so that he might not lose the material for meriting and adding to his crown. Palladius relates that Abbot Pastor, on some one saying to him, "I have prayed to God, and He has set me free from all temptation," replied "Pray God to restore you your temptations, lest you become slothful and careless." Ver. 8. For this thing I besought the Lord thrice... and He said unto me. Three is the number symbolic of multitude and universality. The answer meant that though he was weak in himself, yet in God he might be strong enough to overcome this temptation. It, hence appears that Paul was not heard, and was not freed from his thorn. S. Augustine gives the reason (Enarr. in Ps. cxxxi.). He says: "As when some disagreeable medicine is brought to one that is sick, and he asks the physician to take it away; whereupon the physician comforts him and urges him to have patience, because he knows that the medicine is good for him, so does God here deal with Paul." As a physician from vipers' flesh makes a conserve against vipers' poison, so does God, out of our weakness, form a medicine against weakness, and makes one lust of the flesh a remedy against another, as, e.g., this thorn of the flesh was a preservative against pride. Ver. 9. For my strength is made perfect in weakness. This is a general proposition, a moral axiom applying to any weakness, but properly and primarily to that thorn of concupiscence just mentioned. These are the words of God in answer to the prayers of S. Paul. The greater the temptation of the flesh is, the greater is the strength supplied by Christ. This explains the paradox that follows: "When I am weak then am I strong." The strength is both Paul's and God's Paul's as the receiver, God's as the Giver. Therefore, the Divine power is best manifested in weakness when, (1.) in those that are weak it works fortitude, patience, and other superhuman works. (2.) When he by whom anything is done, conscious of his own weakness, claims nothing for himself, but gives all the praise to God. Observe here the difference between the power of God and the power of the world. One is seen in force and violence, the other in endurance. (3.) Infirmity is the object of patience, fortitude, and temperance, in the same way that those who are infirm are more sober when they are ill. (4.) Infirm people keep the most careful watch over themselves, and prudently refuse whatever is noxious, and so become more self-controlled by habit (S. Thomas). Certainly, virtue feeds on opposition, and, therefore, by temptation, chastity becomes constant, and every virtue more robust, as we see in the lives of Joseph, Susannah, Paul, and others. (5.) S. Augustine says mystically (de Gratia Christ. c. 12), as does Anselm: "Fortitude is a true knowledge and humble confession of our infirmity." And S. Jerome says, writing, to Ctesiphon: "The one perfection to be found in this life is to recognise our imperfection." By this you learn not to trust to your own strength, but to cast yourself wholly with perfect confidence on the power of God, who strengthens the humble and those that hope in Him, and makes them as it were almighty, as S. Bernard says (Serm. 85 in Cantic.), able to pass unscathed through all temptations, labours, and dangers. S. Augustine gives us an instance of this in his own life (cf. lib. viii. c. 11). He says. " When habit that seemed to me irresistible said to me, 'Can you live without them?' " (the concubines that he had been accustomed to have), " there appeared to me in the direction to which I had turned my face, while shrinking from setting out that way, the pure dignity of continence, with dignified mien, inviting me to come without hesitation, holding out, to welcome and embrace me, holy hands filled with hosts of good examples. There were multitudes of boys and girls, and many a youth; all ages were there, sober widows and aged virgins. She smiled encouragingly upon me, as much as to say, 'Can you not do what these men and women have done? They did it not in their own strength, but in the Lord their God. He gave me to them. Why do you stand in yourself and fall? Cast yourself upon Him; fear not. He will not withdraw and cause you to fall. Boldly trust yourself to Him. He will receive you and will heal you.'" Lastly, virtue is made perfect in weakness, because, as S. Bernard (Ep. 254) says, in a robust and vigorous body the mind lies effeminate and lukewarm, and again in a weak and sickly body the spirit grows stronger and more vigilant. As one to whom nature has denied strength excels in intellect, so where God withholds health He gives robustness and vigour of mind, so that the mind afflicted with a feeble body sighs after its resurrection and after heaven; spurns whatever is transient, troubled, and exposed to decay; lives for the future life, not the present; thinks with Plato that this life is death's mediator; in short, gives itself wholly to God and heavenly things. "The mind that is allied to disease is close to God," says Nazianzen. Listen to what a famous old man said to one of his disciples who enjoyed bad health (Vita. Patrum, lib. iii. n. 157). " Be not sad, my son, at your sickness and bodily ills. It is the highest duty of religion to give God thanks in weakness. If you are iron you lose your rust by fire; if you are gold you are tried by the fire and, proceed from great to greater. Be not distressed, then, my brother. If God wishes you to be tormented in the body, who are you that you should be angry with Him? Bear up then, and ask Him to give you what He sees fit." S. Theophanes, Abbot of Sigrianum, a man who never had good health, A.D. 816, gave the following answer to the iconoclastic emperor, Leo the Armenian, who threatened him with dreadful tortures if he did not condemn the worship of images: " If you hope to terrify me with your threatenings, a man already worn out with disease and old age, as teachers threaten with a beating boys of no generous spirit, then let the pyre be kindled, let the instruments of torture be got ready, together with every engine of malicious cruelty, that you may know most clearly that the strength of Christ is made perfect in my weaknesses. I, who cannot walk on the ground, shall find my weakness changed into strength, and will leap upon the fire." And he was as good as his word; for after many temptations he was shut up in prison, and all access to him was forbidden; and so, being gradually weakened by hunger, filth, and disease, he offered up his soul in two years' time to God, as a sweet-smelling sacrifice, and after his death became illustrious for his miracles. The Church commemorates him on March 12th Cf. Baronius (Annals, A.D. 816). Cf. also S. Thomas and S. Chrysostom (Hom. 26), on the benefit of infirmities and tribulations. Lastly, S. Bernard (Tract. de Grad. Humil.) says: "' Virtue is made perfect in weakness.' What virtue? Let the Apostle tell us: 'Gladly will I glory in my infirmities, that the virtue of Christ may rest upon me.' But perhaps you do not yet understand what special virtue he meant, since Christ had all virtues. But though all were found in Him, yet one in particular shone above all, viz., humility. This He commended to us in the words, 'Learn of Me, for I am meek and lowly of heart.' Gladly, then, O Lord Jesu, will I glory if I can in my infirmity, in my bodies illness, that Thy virtue, humility, may be made perfect in me; for when any virtue fails, Thy grace avails."
12:9
Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Humility makes him glory not in his strength but in his infirmity; and so he calls upon Christ to give him strength, and tacitly says that he throws himself upon Him. Hence, by infirmity he means every kind of suffering, tribulation, temptation, humiliation, as is explained in the next verse. Infirmity, then, is a generic term, including anything that causes pain to mind or body. Hence (1.) it may embrace sicknesses, which, S. Basil says, formed Paul's thorn in the flesh; (2.) labours, such as are described in the preceding chapter; (3.) temptations of the flesh (ver. 7), or any other temptations; (4.) watchings, fastings, and other acts of mortification of the body, by which the body is weakened and made subject to the spirit; (5.) insults, persecutions, dangers, blows, and all afflictions borne for the sake of the faith of the Gospel. Let them that are infirm console themselves amidst their infirmities by the thought that the power of Christ tabernacles in them as in its proper home. The power of God shows itself most where there is most need for it, and gives the greatest help when necessity is greatest. "To Thee," says the prophet "the poor is left: Thou wilt be a helper of the fatherless." For although naturally "bodily weakness involves also mental," as S. Jerome says (Pref. lib. ii. Comment. in Amos), and "the body which is corrupted weighs down the soul" (Wisd. 9:15), yet supernaturally it is otherwise; for the soul that is strengthened with grace strengthens also the body. S. Francis, for instance, increased in mental vigour as his body grew more feeble, so much so that in giving thanks to God he prayed that his sicknesses might be increased a hundredfold. "To fulfil Thy will, O Lord," he said, "is my exceeding comfort." See his Life by S. Bonaventura, S. Bernard (Serm. 34 in Cantic.) says: " He does not say that he bears his infirmities patiently, but that he glories in them, and glories in them most gladly, proving that it was good for him to be humbled; for God loveth a cheerful giver. Humility alone which is joyous and unconstrained merits the grace which it receives." Again, in Sermon 25, he says: " We should wish for infirmity, which is supplemented by the power of Christ. Would that I might be not only weak, but destitute, and wholly wanting in anything of my own, that I might be strengthened by the might of the Lord of might; for strength is made perfect in weakness. And since this is the case, the bride beautifully turns it to her glory that she is held up to scorn by her rivals, and she glories, not only that she is comely but also that she is black. She thinks nothing more glorious than to bear the reproach of Christ. The ignominy of the Cross is pleasing to him who is not unpleasing to the Crucified." Ver. 10. Therefore I take pleasure in infirmities. Not because they are desirable in themselves, but in so far as through them the power of Christ is perfected. He then goes on, as I said before, to mention what is included under the generic term infirmity.
12:10
For when I am weak then am I strong. When I am afflicted then do I gain strength by the power of God's grace, long-suffering, fortitude, humility, and hope, which virtues are then implanted by God (Chrysostom). Œcumenius thinks, however, that he means that he then becomes strong to work miracles. S. Basil too (in PS. xxxiii.) says, that "great bodily power is an impediment to the salvation of the soul." S. Bernard says beautifully and truly (Serm. 29 in Cantic.): " Do you see that the weakness of the flesh adds strength to the spirit? so, on the other hand, be assured that the strength of the flesh works spiritual weakness. What wonder is it if you become stronger when the enemy is weakened? unless perchance you are insane enough to suppose that the flesh, which is always lusting against the spirit, is your friend.... The saint who prudently keeps his eye fixed on his salvation prays to be shot at and attacked. Pierce my heart with Thy fear. That fear is the best of arrows, for it pierces and slays the lusts of the flesh, that the spirit may be saved. But does not he that castigates his body and brings it into subjection seem to you to himself help the hand of him that fights against him ? Ver. 11. I am become a fo l in glorying. I seem to have done foolishly in praising myself, but you, who had of me a lower opinion than you ought, and who gave more credence to the false apostles than to me, have compelled me to recover my influence over you by thus praising myself.
12:11
Though I be nothing. That I am an Apostle is not my doing, it is of the grace of Christ (Anselm). Cf. xi. 5, note. Ver. 12. Truly the signs of an apostle. The genuine tokens of an Apostle were: (1.) patience under contempt, poverty, persecutions, dangers (Anselm). (2.) Miracles. He calls these signs of the true faith, of heavenly doctrine, or signs given by God working supernaturally and all-powerfully, and consequently bearing witness to the truth of Paul's doctrine and to his Divine mission. He calls them also wonders, from the effect they were calculated to produce on the mind, and also mighty deeds or works of God's omnipotence, of which he was the instrument. It was incumbent on the Apostles, as the bearers of a new Gospel to the world, to prove their doctrine and apostleship by miracles, otherwise they would have exacted a credulous assent, and could not have been distinguished from impostors, like the false apostles. This should be observed by Protestants and their new apostles, Calvin and Luther, who are bringing in a reformed doctrine: this, being new, demands to be supported by miracles. Since they do not produce these credentials unless they think it to be a miracle that when they promise to raise a dead man they put to death a living one (but from such miracles and such apostles, good Lord, deliver us) they practically confess that they are no apostles, but impostors.
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Ver. 13. For what is it wherein ye were inferior to other churches? I.e., other churches founded by me and other Apostles. I was no burden to you, but worked day and night to support myself. Then he ironically adds: "Forgive me this wrong." For this notable and generous act of beneficence, the Apostle should have been more highly esteemed and loved, not reckoned as one that had inflicted an injury. Ver. 14. Behold the third time. The first visit was when he converted them; the second time he was ready to start, but postponed his visit for good reasons; the third occasion was at the time of his writing, and took place actually afterwards (S. Thomas and Lyranus).
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For the children ought not to lay up for the parents. A euphemism. Earthly parents lay up treasure for their children; spiritual fathers, on the other hand, should be supported by their children, i.e., by the catechumens and the faithful. I am to you, says S. Paul, such a spiritual father, that I wish to be also an earthly one, and expend upon you myself and all that I have. He thus gently chides them, that they may see how great an Apostle he is, how high-minded, of how great charity, and be confounded for not returning his love, and for preferring the false apostles, who thought only of themselves and their own gain. Ver. 15. And I will very gladly spend and be spent for you. I will spend all my goods, and then gladly give for you my blood, my spirit, my life (Anselm). Ver. 16. Being crafty, I caught you with guile. S. Thomas (ii. ii. qu. 55, art. 4, ad. 1) thinks that craftiness and guile are here used in a good sense, as much as to say, with cunning, skill, and prudent caution did I convert you from heathenism to Christianity. But I should say that these are words used by his detractors, and appropriated by S. Paul. They carp at me, saying that Paul does not directly ask for anything for his support, but he catches you with guile, by sending Titus and others to drain your purses (Chrysostom). S. Paul then goes on to answer this charge. Ver. 17. Did I make a gain of you ? Did I defraud you, and extort your money from you? Or with Vatablus, Did I fleece you? Or, with Ambrose, Was I covetous towards you? Ver. 19. Again, think ye that we excuse ourselves unto you ? For again the Latin version has "of old time." There are some among you who have for a long time thought that I have said so much as I have said as an excuse for my avarice and double-dealing, or that I craftily excuse myself and refuse your gifts, to induce you to give more.
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We speak before God in Christ. We speak sincerely, truly, and without any reservation, as it is right for one to speak who professes to be in Christ, i.e., to be His disciple and member. Or "in Christ" may mean, with Christian sincerity, Christ being put for His attributes, the concrete for the abstract. Or, again, the sentence may mean: Before God we sincerely speak the truth, and I call Christ as my witness to my truth. As we say when taking an oath, "By God," or, "By Christ," so do the Hebrews say, "In God," or, "In Christ." So Vatablus takes it. Cf. also Rom. ix. 1. Anselm, however, understands "We speak in Christ" to mean, "According to Christ and His doctrine," which bids us speak with sincerity and truth. Or, "in Christ" may mean "by Christ, who speaks in me and through me;" but the first meaning is the simplest and best. Ver. 20. I fear... lest there be wraths. θυμός with the Greeks that part of the mind which is called the irascible faculty, placed by Plato in the heart, and opposed to reason, which has for its seat the brain. Thence the word is applied to angry quarrellings, audacious arrogance, irascible conduct, when a man will not give up his opinion, but clings to it obstinately, and hotly opposes others, to show his spirit. Such actions spring from the irascible faculty when it is unchecked.
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Whisperings. Secret and hidden attacks made by the malevolent on those they wish to bring into odium, or when they wish to sever friendships. Such a "whisperer" was Antipater, the son of Herod, who, that he might succeed his father, tried to make his elder brothers suspected by their father, that he might put them to death; but a just Nemesis overtook him, for he was himself put to death by Herod, as Josephus relates at length.
Swellings. Pride and arrogance, which, as it were, puff up those they take possession of. Ver. 21. Lest my God will humble me among you. Lest He sadden me, and cause me to sorrowfully punish many of you, viz., those who persist in their sins. The Apostle's words point to the public penance inflicted on those who were strictly called penitents. Cf. Augustine (Ep. ad Salvinam, 108). Just as the Apostle and every preacher rejoice chiefly in the progress of their disciples, and to be able to say, "Ye are my joy and crown," so do they mourn most to see them fall away into sin, and make no return for all their exhortations and labour. Again, such an one is forced to punish against his will and with grief. The words of Nero at the beginning of his rule are well known: when obliged to sign a sentence of capital punishment against some criminals, he exclaimed: "Would that I knew not letters."
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And have not repented of the uncleanness. Oftheir effeminacy and other lusts, which make them sin against nature, and subject her to violence. The Apostle draws a distinction between uncleanness and fornication.
Lasciviousness. Wanton delight in lustful kissing and touch.
12:1
Posita sua commendatione quantum ad mala perpessa, hic consequenter apostolus commendans se, ostendit praeeminentiam suae dignitatis quantum ad bona divinitus recepta. Prima autem gloriatio fuit de infirmitatibus; ista vero est de bonis eius. Unde circa hoc duo facit. Primo commendat se de bonis susceptis divinitus; secundo excusat se de hac commendatione, quod hoc fecerit quasi coactus, ibi factus sum insipiens, et cetera. Circa primum duo facit. Primo extollit magnitudinem eorum quae sunt sibi collata a Deo; secundo manifestat remedium infirmitatis sibi adhibitum contra periculum superbiae, ibi et ne magnitudo, et cetera. Circa primum duo facit. Primo ponit bonum sibi divinitus collatum; secundo ostendit quomodo se habuit in gloriando de huiusmodi bono, ibi pro huiusmodi, et cetera. Circa primum duo facit. Primo ostendit quod hoc sit sibi collatum divinitus in generali; secundo vero in speciali, ibi scio hominem, et cetera. Bonum autem apostolo collatum divinitus, sunt revelationes sibi divinitus factae, et de istis vult hic gloriari. Unde dicit si gloriari oportet, id est quia gloriari oportet propter vos, tamen secundum se non expedit, quia qui gloriatur de bono recepto, incidit in periculum amittendi quod habet. Eccli. XLIII, 15: aperti sunt thesauri, scilicet virtutum, per gloriationem inanem, et evanuerunt nebulae sicut aves. Et hoc significatur in Ezechia, Is. XXXIX, 2, quando ostendit thesauros domus domini nuntiis regis Babylonis. Et licet simpliciter non expediat gloriari, tamen aliquando propter aliquam specialem causam potest homo gloriari, sicut ex praemissis manifestum est. Et ideo dicit: quia gloriari oportet, ideo dimissis commendationibus de infirmitatibus, veniam, commendando me, ad visiones et revelationes domini. Ubi notandum est, quod differentia est inter visionem et revelationem. Nam revelatio includit visionem, et non e converso. Nam aliquando videntur aliqua, quorum intellectus et significatio est occulta videnti et tunc est visio solum. Sicut fuit visio Pharaonis et Nabuchodonosor Daniel II, 1 et Gen. XLI, 1. Sed quando cum visione habetur significatio intellectus eorum quae videntur, tunc est revelatio. Unde quantum ad Pharaonem et Nabuchodonosor visio de spicis et de statua, fuit solum visio; sed quantum ad Ioseph et Danielem, qui significationem visorum habuerunt, fuit revelatio et prophetia. Utrumque tamen, scilicet visio et revelatio, quandoque quidem fit a Deo. Dan. II, 28: est Deus in caelo revelans mysteria. Os. XII, v. 10: ego visiones multiplicavi eis. Ps. CXVIII, v. 18: revela oculos meos, et cetera. Quandoque vero a malo spiritu. Ier. XXIII, 13: prophetae prophetabant in Baal. Apostolo autem facta est et visio, et revelatio, quia secreta, quae vidit, plene intellexit a domino, non a malo spiritu. Unde dicit veniam autem ad visiones et revelationes domini. Est autem revelatio amotio velamenti. Potest autem esse duplex velamen. Unum ex parte videntis, et hoc est infidelitas, vel peccatum, vel duritia cordis; et de hoc supra III, v. 14: usque in hodiernum diem velamen, et cetera. Aliud ex parte rei visae, quando scilicet res spiritualis proponitur alicui sub figuris rerum sensibilium, et de hoc dicitur Num. IV, v. 15, quod sacerdotes tradebant Levitis vasa sanctuarii velata, quia scilicet debiliores non possunt spiritualia capere, secundum quod in seipsis sunt. Et ideo dominus loquebatur turbis in parabolis, Matth. XIII, 13. Consequenter visiones et revelationes huiusmodi, manifestat apostolus in speciali, loquens de se tamquam de alio.
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Unde dicit scio hominem in Christo, et cetera. Et ponit duas visiones. Prima incipit hic, secunda vero incipit ibi et scio huiusmodi hominem in Christo, et cetera. Circa primam autem visionem utitur apostolus quadam distinctione. Dicit enim se, circa huiusmodi revelationem, scire quaedam et quaedam nescire. Dicit autem se scire tria, scilicet videntis conditionem unde scio hominem in Christo; visionis tempus quia ante annos quatuordecim; et visionis fastigium quia raptus usque ad tertium caelum. Dicit autem se nescire videntis dispositionem, quia sive in corpore, sive extra corpus, nescio. Videamus ergo ea quae scivit, ut, per nota ad ignota, facilius pervenire possimus. Et primo videntis conditionem, quae est laudabilis, quia in Christo, id est conformem Christo. Sed contra: in Christo nullus est, nisi qui habet charitatem, quia I Io. IV, 16 dicitur: qui manet in charitate, in Deo manet. Ergo scivit se habere charitatem, quod est contra illud: nescit homo utrum odio, vel amore dignus sit, et cetera. Respondeo, quod esse in Christo potest intelligi dupliciter. Uno modo per fidem et fidei sacramentum, secundum illud apostoli, Gal. III, 27: quotquot baptizati estis, Christum induistis, scilicet per fidem et fidei sacramentum. Et hoc modo scivit se apostolus in Christo esse. Alio modo dicitur aliquis esse in Christo per charitatem, et hoc modo nullus scit se esse in Christo certitudinaliter, nisi per quaedam experimenta et signa, inquantum sentit se dispositum et coniunctum in Christo, ita quod nullo modo, etiam propter mortem, permitteret se separari ab eo. Et hoc de se expertus erat apostolus, cum dicebat Rom. c. VIII, 38: certus enim sum, quod neque mors, neque vita, etc., separabit nos a charitate. Unde potuit habere huiusmodi signa, quod esset in charitate Christi. Secundo visionis tempus, quod fuit conveniens, quia ante annos quatuordecim, quia quatuordecim anni transacti erant ab eo tempore quo viderat visionem usque ad tempus quo scripsit hanc epistolam. Quando enim hanc epistolam scripsit, nondum apostolus erat positus in carcerem. Et sic videtur, quod fuit circa principium imperii Neronis, a quo post multum tempus occisus fuit. Unde si computemus annos descendentes a principio imperii Neronis usque ad quatuordecim annos, manifeste apparet, quod apostolus habuit has visiones in principio suae conversionis. Ipse enim conversus fuit ad Christum anno quo Christus passus est. Christus autem passus est circa finem Tiberii Caesaris, quo mortuo successit ei Gaius imperator, qui vixit quatuor annis, post quem Nero factus est imperator. Et sic inter Tiberium et Neronem fluxerunt quatuor anni. Et sic, additis duobus annis de tempore Tiberii, quia nondum mortuus erat quando Paulus fuit conversus, et octo de tempore Neronis, quod fluxerat usque ad tempus quando scripsit hanc epistolam, relinquitur quod a tempore suae conversionis, usque ad tempus quo hanc epistolam scripsit, fuerunt anni quatuordecim. Et ideo quidam dicunt satis probabiliter, quod apostolus has visiones habuit in illo triduo, quo post prostrationem suam a domino stetit neque videns, neque manducans, neque bibens, Act. IX, 9. Commemorat autem tempus suae conversionis apostolus ut ostendat, quod si a tempore suae conversionis tantum erat gratus Christo, ut talia sibi ostenderet, quanto magis post quatuordecim annos, cum profecerit et in auctoritate apud Deum, et in virtutibus, et gratia? Tertio videamus fastigium visionis, quod quidem est excellens, quia raptus usque ad tertium caelum. Sed sciendum quod aliud est furari et aliud rapi. Furari quidem proprie est, cum res alicui latenter aufertur. Unde Gen. XL, 15 dicebat Ioseph: furtim sublatus sum. Sed rapi proprie dicitur quod subito et per violentiam aufertur. Iob VI, 15: sicut torrens raptim, id est subito et rapide, transit in convallibus. Inde est quod praedones, qui violenter expoliant, dicuntur raptores. Sed attende quod aliquis homo dicitur rapi ab hominibus, sicut Enoch. Sap. IV, 11: raptus est, ne malitia, et cetera. Aliquando rapitur anima a corpore. Lc. XII, 20: stulte, hac nocte animam tuam, et cetera. Aliquando aliquis dicitur rapi a seipso, quando propter aliquid homo efficitur extra se ipsum, et hoc est idem quod extasis. Sed et extra se ipsum efficitur homo et per appetitivam virtutem et cognitivam. Per appetitivam enim virtutem homo est solum in se ipso, quando curat quae sunt sua tantum. Efficitur vero extra se ipsum, quando non curat quae sua sunt, sed quae perveniunt ad bona aliorum, et hoc facit charitas. I Cor. c. XIII, 4: charitas non quaerit quae sua sunt. Et de hac extasi dicit Dionysius, IV cap. de divinis nominibus: est autem extasim faciens divinus amor non sinens amatorem sui ipsius esse, sed amatorum, scilicet rerum amatarum. Secundum cognitivam vero aliquis efficitur extra se, quando aliquis extra naturalem modum hominis elevatur ad aliquid videndum, et de isto raptu loquitur hic apostolus. Sed sciendum quod modus naturalis humanae cognitionis est, ut cognoscat simul per vim mentalem quae est intellectus, et corporalem quae est sensus. Et inde est quod homo non habet in cognoscendo liberum iudicium intellectus, nisi quando sensus fuerint in suo vigore bene dispositi, absque aliquo ligationis impedimento, alias, cum impediuntur, etiam iudicium intellectus impeditur, sicut in dormientibus patet. Tunc ergo homo efficitur extra se secundum cognitivam, quando removetur ab hac naturali dispositione cognitionis, quae est ut intellectus, ab usu sensuum et sensibilium rerum abstractus, ad aliqua videnda moveatur. Quod quidem contingit dupliciter, uno modo per defectum virtutis, undecumque talis defectus contingat, sicut accidit in phreneticis et aliis mente captis, et haec quidem abstractio a sensibus non est elevatio hominis, sed potius depressio, quia virtus eorum debilitatur. Alio vero modo per virtutem divinam, et tunc proprie dicitur elevatio, quia cum agens assimilet sibi patiens, abstractio quae fit virtute divina et est supra hominem, est aliquid altius, quam sit hominis natura. Et ideo raptus, sic acceptus, diffinitur sic: raptus est ab eo quod est secundum naturam in id quod est supra naturam, vi superioris naturae, elevatio. In qua quidem definitione tangitur eius genus, dum dicitur elevatio; causa efficiens, quia vi superioris naturae; et duo termini motus, scilicet a quo et in quem, cum dicitur ab eo quod est secundum naturam, in id quod est supra naturam. Sic ergo patet de raptu. Sequitur de termino raptus, scilicet ad quem, cum dicitur usque in tertium caelum. Notandum est autem, quod tertium caelum tripliciter accipitur. Uno modo secundum ea, quae sunt infra animam; alio modo secundum ea, quae sunt in anima; tertio modo secundum ea, quae sunt supra animam. Infra animam sunt omnia corpora, ut dicit Augustinus in libro de vera religione. Et sic possumus accipere triplex caelum corporeum, scilicet aereum, sydereum et Empyreum. Et hoc modo dicitur quod apostolus erat raptus usque ad tertium caelum, id est usque ad videndum ea quae sunt in caelo Empyreo, non ut existeret ibi, quia sic sciret si fuisset sive in corpore, sive extra corpus. Vel secundum Damascenum, qui non ponit caelum Empyreum, possumus dicere quod tertium caelum, ad quod raptus est apostolus, est supra octavam sphaeram, ut scilicet evidenter videret ea quae sunt supra totam naturam corporalem. Si autem accipiamus caelum secundum ea, quae sunt in ipsa anima, sic caelum debemus dicere aliquam altitudinem cognitionis, quae excedit naturalem cognitionem humanam. Est autem triplex visio, scilicet corporalis, per quam videmus et cognoscimus corporalia, sive imaginaria, qua videmus similitudines corporum, et intellectualis, qua cognoscimus naturas rerum in seipsis. Nam proprie obiectum intellectus est, quod quid est. Huiusmodi autem visiones, si fiant secundum naturalem modum, puta, si video aliquid sensibile, si imaginor aliquid prius visum, si intelligo per phantasmata, non possunt dici caelum. Sed tunc quaelibet istorum dicitur caelum, quando est supra naturalem facultatem humanae cognitionis, puta, si aliquid vides oculis corporalibus, supra facultatem naturae, sic es raptus ad primum caelum. Sicut Baltassar raptus est videns manum scribentis in pariete, ut dicitur Dan. V, 6. Si vero eleveris per imaginationem, vel per spiritum ad aliquid supernaturaliter cognoscendum, sic es raptus ad secundum caelum. Sic raptus fuit Petrus, quando vidit linteum immissum de caelo, ut dicitur Act. X, 10. Sed si aliquis videret ipsa intelligibilia et naturas ipsorum, non per sensibilia, nec per phantasmata, sic esset raptus usque ad tertium caelum. Sed sciendum est, quod rapi ad primum caelum, est alienari a sensibus corporalibus. Unde cum nullus possit abstrahi totaliter a sensibus corporeis, manifestum est quod nullus potest dici simpliciter raptus in primum caelum, sed secundum quid, inquantum contingit aliquando aliquem sic esse intentum ad unum sensum quod abstrahitur ab actu aliorum. Rapi ad secundum caelum est, quando aliquis alienatur a sensu ad videndum quaedam imaginabilia, unde tales semper consueverunt fieri in extasi. Et ideo, Act. X, 10, quando Petrus vidit linteum, dicitur quod factus fuit in extasi. Paulus vero dicitur raptus ad tertium caelum, quia sic fuit alienatus a sensibus, et sublimatus ab omnibus corporalibus, ut videret intelligibilia nuda et pura eo modo quo vident Angeli et anima separata, et, quod plus est, etiam ipsum Deum per essentiam, ut Augustinus expresse dicit XII super Genesim ad litteram, et in Glossa, et ad Paulin. in Libr. de videndo Deum. Nec etiam est probabile, ut Moyses, minister veteris testamenti ad Iudaeos, viderit Deum, et minister novi testamenti ad gentes et doctor gentium, hoc dono fuerit privatus. Unde dicit ipse supra III, 7: si ministratio damnationis fuit in gloria, et cetera. De Moyse autem quod viderit Deum per essentiam, patet. Nam ipse a domino petivit Ex. XXXIII, v. 13: ostende mihi faciem tuam. Et licet tunc negatum fuerit sibi, non tamen dicitur, quod dominus finaliter negaverit ei. Unde dicit Augustinus, quod concessum fuit ei per hoc quod dicitur Num. XII, 6 ss.: si quis fuerit inter vos propheta domini, et cetera. At vero non talis servus meus Moyses, et cetera. Palam enim et non per aenigmata vidit Deum. Sed numquid fieri potuisset Paulo, ut non raptus videret Deum? Dicendum quod non. Nam impossibile est, quod Deus videatur in vita ista ab homine non alienato a sensibus, quia nulla imago, nullum phantasma est sufficiens medium ad Dei essentiam ostendendam, ideo oportet quod abstrahatur et alienetur a sensibus. Tertio modo accipiendo caelum secundum ea quae sunt supra animam: et sic triplex caelum est triplex hierarchia Angelorum, et secundum hoc apostolus raptus fuit usque ad tertium caelum, id est ad hoc, ut videret essentiam Dei ita clare, sicut vident eum Angeli superioris et primae hierarchiae, qui sic vident Deum, quod immediate in ipso Deo recipiunt illuminationes, et cognoscunt divina mysteria. Et sic vidit Paulus. Sic ergo vidit Dei essentiam sicut Angeli superioris hierarchiae. Ergo bene videtur, quod apostolus fuerit beatus, et per consequens fuerit immortalis. Respondeo, quod licet viderit Deum per essentiam, non tamen fuit beatus simpliciter, sed solum secundum quid. Sciendum est autem, quod visio Dei per essentiam fit per lumen aliquod, scilicet per lumen gloriae, de quo dicitur in Ps. XXXV, v. 10: in lumine tuo videbimus lumen. Sed aliquod lumen communicatur alicui per modum passionis, alicui vero per modum formae inhaerentis, sicut lumen solis invenitur in carbunculo et in stellis, ut forma inhaerens, id est connaturalis effecta, sed in aere invenitur ut forma transiens, et non permanens, quia transit, abeunte sole. Similiter et lumen gloriae dupliciter menti infunditur. Uno modo per modum formae connaturalis factae et permanentis, et sic facit mentem simpliciter beatam. Et hoc modo infunditur beatis in patria, et ideo dicuntur comprehensores, et, ut ita dicam, visores. Alio modo contingit lumen gloriae mentem humanam sicut quaedam passio transiens, et sic mens Pauli fuit in raptu lumine gloriae illustrata. Unde etiam ipsum nomen raptus ostendit transeundo hoc esse factum. Et ideo non fuit simpliciter glorificatus, nec habuit dotem gloriae, cum illa claritas non fuerit effecta proprietas. Et propter hoc non fuit derivata ab anima in corpus, nec in hoc statu perpetuo permansit. Unde solum actum beati habuit in ipso raptu, sed non fuit beatus. Sic per hoc patet quid apostolus scivit in suo raptu, scilicet videntis conditionem, visionis tempus et visionis fastigium. Sequitur quid nescivit, scilicet utrum esset in corpore, vel extra corpus, quod tamen dicit Deum scire.
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Unde dicit sive in corpore, sive extra corpus, nescio, Deus scit; quod quidam intelligere voluerunt, ut raptus referatur ad corpus, dicentes apostolum dixisse se nescire, non quidem an anima esset coniuncta corpori in illo raptu an non, sed esset raptus secundum animam et corpus simul, ut simul corporaliter portaretur in caelum, sicut Habacuc portatus fuit Dan. ult.; an secundum animam tantum esset in visionibus Dei, ut dicitur Ez. c. VIII, 3: in visione adduxit me in terram Israel. Et iste fuit intellectus cuiusdam Iudaei, quem exponit Hieronymus in prologo super Danielem, ubi dicit: denique et apostolum nostrum dicit non fuisse ausum affirmare se raptum in corpore, sed dixisse: sive in corpore, et cetera. Sed hunc intellectum Augustinus maxime improbat II super Genesim ad litteram, quia non conveniunt cum aliis verbis apostoli. Apostolus enim dicit se raptum usque in tertium caelum; unde scivit pro certo, illud fuisse verum caelum. Scivit ergo an illud caelum esset corporeum an incorporeum, id est res incorporea. Sed si fuit incorporeum, scivit quod corporaliter ibi rapi non potuit, quia in re incorporea non potest esse corpus. Si vero corporeum fuerat, scivit quod non fuit ibi anima sine corpore; quia anima coniuncta corpori non potest esse in loco ubi non est corpus, nisi caelum incorporeum dicatur similitudo caeli corporei. Sed si sic, apostolus non dixisset se scire quod esset raptus in tertium caelum, id est in similitudinem caeli, quia, pari ratione, dicere potuisset quod fuisset raptus in corpore, id est in similitudine corporis. Dicendum est ergo, secundum Augustinum, quod divinam essentiam nullus in hac vita positus, et in hac mortali vita vivens, videre potest. Unde dicit dominus Ex. c. XXXIII, 20: non videbit me homo, et vivet, id est non videbit me homo, nisi totaliter separetur a corpore, ita scilicet quod anima eius non insit corpori, ut forma, vel si inest ut forma, tamen mens eius omnino in huiusmodi visione totaliter alienetur a sensibus. Et ideo dicendum est, quod hoc quod apostolus dicit se nescire, utrum scilicet in illa visione anima eius fuerit totaliter separata a corpore, unde dicit sive extra corpus; vel utrum anima eius extiterit in corpore, ut forma, tamen mens eius fuerit a sensibus corporeis alienata, unde dicit sive in corpore. Et hoc etiam alii concedunt.
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Posito primo raptu, ponitur consequenter secundus raptus. Et duo facit: primo ponitur raptus, secundo raptus excellentia, ibi audivit arcana, et cetera. Sed notandum, quod Glossa dicit istum raptum esse alium a primo. Et si bene consideretur, bis legitur aliquid de apostolo, ad quod possunt isti duo raptus referri. Nam Act. IX, 9 legitur de eo quod stetit tribus diebus non videns et nihil manducans, neque bibens, et ad hoc potest referri primus raptus, ut scilicet tunc fuerit raptus usque ad tertium caelum. Sed Act. XXII, 17 legitur quod factus est in templo in stupore mentis, et ad hoc refertur iste secundus raptus. Sed hoc non videtur verisimile, quia quando in stupore mentis factus fuit, missus iam fuerat in carcerem apostolus; sed hanc epistolam scripsit apostolus diu ante, unde prius scripta fuit haec epistola, quam apostolus fuisset in stupore. Et ideo dicendum est, quod differt iste raptus a primo, quantum ad id in quod raptus est. Nam in primo raptus est in tertium caelum; in secundo vero in Paradisum Dei. Si vero aliquis tertium caelum acciperet corporaliter, secundum primam acceptionem caelorum superius positam, vel si fuerit visio imaginaria, posset similiter dicere Paradisum corporalem, ut diceretur quod fuerit raptus in Paradisum terrestrem. Sed hoc est contra intentionem Augustini, secundum quem dicimus, quod fuit raptus in tertium caelum, id est visionem intelligibilium, secundum quod in se ipsis et in propriis naturis videntur, ut supra dictum est. Unde secundum hoc oportet non aliud intelligere per caelum, et aliud per Paradisum, sed unum et idem per utrumque, scilicet gloriam sanctorum, sed secundum aliud et aliud. Caelum enim dicit altitudinem quamdam cum claritate, Paradisus vero quamdam iucundam suavitatem. In sanctis autem beatis et Angelis Deum videntibus sunt excellenter haec duo, quia est in eis excellentissima claritas, qua Deum vident, et summa suavitas, qua Deo fruuntur. Et ideo dicuntur esse in caelo quantum ad claritatem, et in Paradiso quantum ad suavitatem. Is. LXVI, 14: videbitis et gaudebitis, et cetera. Fuit ergo utrumque collatum apostolo, ut scilicet sublimaretur ad illam altissimam claritatem cognitionis, et hoc significat cum dicit ad tertium caelum, et ut sentiret suavitatem divinae dulcedinis, unde dicit in Paradisum. Ps. XXX, 20: magna multitudo dulcedinis tuae, et cetera. Apoc. II, 17: vincenti dabo manna absconditum, et cetera. Et ista dulcedo est gaudium de divina fruitione, de qua Matth. XXV, 21 dicitur intra in gaudium domini tui. Sic ergo patet terminus raptus, quia in Paradisum, id est in eam dulcedinem, qua indeficienter reficiuntur illi, qui sunt in caelesti Ierusalem. Sequitur consequenter ipsius raptus excellentia, quia audivit arcana verba, quae non licet homini loqui. Et hoc potest dupliciter exponi. Uno modo, ut ly homini construatur cum licet et loqui; et sensus est: audivit arcana verba, id est percepit intima cognitione, secreta de Dei essentia quasi per verba, quae scilicet verba non est licitum ut homini dicantur. Alio modo, ut ly homini construatur solum cum non licet, et tunc est sensus: audivit verba, etc., quae verba non licet homini loqui, homini scilicet imperfecto. Sciendum autem, quod secundum Augustinum, Paulus est raptus ad videndum divinam essentiam, quae quidem non potest videri per aliquam similitudinem creatam. Unde manifestum est, quod illud quod Paulus vidit de essentia divina nulla lingua humana potest dici, alias Deus non esset incomprehensibilis. Et ideo secundum primam expositionem dicendum est audivit, id est consideravit arcana verba, id est magnificentiam divinitatis, quam nullus homo potest loqui. Dicit autem audivit pro vidit, quia illa consideratio fuit secundum interiorem actum animae, in quo idem est auditus et visus, secundum quod dicitur Num. XII, 8: ore ad os loquitur ei et palam, et cetera. Dicitur autem illa consideratio visio, inquantum Deus videtur in hoc, et locutio, inquantum homo in ipsa instruitur de divinis. Et quia huiusmodi spiritualia non sunt pandenda simplicibus et imperfectis, sed perfectis, secundum quod dicitur I Cor. II, 6: sapientiam loquimur inter perfectos, ideo, secundo modo, exponitur quod secreta, quae ibi audivit, non licet mihi loqui homini, id est imperfectis, sed spiritualibus, inter quos loquimur sapientiam. Prov. XXV, 2: gloria Dei est celare verbum, id est hoc ipsum, quod necesse est celare magnalia Dei, pertinet ad gloriam Dei. Psalmus secundum translationem Hieronymi: tibi silet laus, Deus, id est quod incomprehensibilis est verbis nostris.
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Deinde cum dicit pro huiusmodi gloriabor, etc., ostendit quomodo se habet ad gloriam. Et circa hoc tria facit. Primo ostendit se non gloriari de huiusmodi revelationibus; secundo insinuat se habere aliquid praeter illud unde gloriari possit, ibi nam et si voluero, etc.; tertio assignat causam, quare non gloriatur de omnibus, ibi parco autem, ne quis, et cetera. Circa primum sciendum est, quod hoc quod dicit pro huiusmodi autem gloriabor, etc., potest dupliciter legi. Uno modo, ut apostolus ostendat se esse ipsum pro quo gloriatur, ut scilicet ipse sit qui vidit has visiones; alio modo, ut ostendat quod alius sit qui vidit has visiones. Sciendum est enim, quod in homine duo possunt considerari, scilicet donum Dei et humana conditio. Si ergo aliquis gloriatur in aliquo dono Dei, ut a Deo accepto, illa est bona gloria, quia sic in domino gloriatur, ut dictum est supra, X, 17. Sed si gloriatur de illo dono, sicut a se habito, tunc mala est gloriatio huiusmodi. I Cor. IV, 7: quid habes quod non accepisti? Si autem accepisti, quid gloriaris quasi non acceperis? Dicit ergo apostolus, secundum hoc: pro huiusmodi, scilicet visionibus et donis Dei mihi collatis, gloriabor, pro me autem non, id est non gloriabor inde, quasi a me acceperim, quia a Deo habui. Sed si pro me oportet gloriari, nihil gloriabor, nisi in infirmitatibus meis, id est non habeo unde possim gloriari, nisi de infirma conditione mea. Si autem exponatur, ut ostendat alium esse, qui vidit, etsi ipse sit, tunc est sensus, ut quasi loquatur de quodam alio, dicens pro huiusmodi gloriabor, id est pro illo homine, qui hoc vidit et qui haec dona recepit, gloriabor; sed pro me, quasi velim manifestare me esse talem, nihil gloriabor, nisi in infirmitatibus meis, id est de tribulationibus quas patior. Sed quia isti possent sibi dicere: o apostole, non est mirum si non gloriaris, quia non habes unde glorieris; ideo apostolus ostendit quod etiam praeter illas visiones habet aliquid unde possit gloriari, dicens: licet pro huiusmodi homine glorier, et non pro me, tamen etiam bene pro me possum gloriari. Nam, si voluero gloriari, etc., vel pro huiusmodi tribulationibus, vel pro aliis mihi a Deo collatis, vel etiam pro infirmitatibus, non ero insipiens, id est non insipienter agam. Et quare? Veritatem enim dicam de aliis, de quibus praeter dictas visiones gloriari possum.
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Dicit autem non ero insipiens, quia gloriabatur de his quae habebat. Quando enim gloriatur quis de his quae non habet, stulte gloriatur. Apoc. III, 17: dicis quia dives sum, et nullius egeo, et nescis, et cetera. Et quia gloriabatur ex causa sufficienti, ut ex praedictis est manifestum. Consequenter autem cum dicit parco autem, etc., ostendit rationem quare non gloriatur de omnibus si potest gloriari; quae quidem ratio est, ut eis parcat. Unde dicit parco autem, etc., quasi dicat: possem de pluribus aliis gloriari, sed parco, id est parce glorior, vel parco vobis commendando me, nolens esse onerosus vobis. Nam talia mihi Deus concessit, quae si sciretis, reputaretis me multo maiorem, et haec sunt dona gratuita multa, quae habebat apostolus. Ex quibus homines huius mundi consueverunt plus commendare homines, et maiores eos reputare quam ex gratum facientibus. Et ideo dicit: nolo ex gratuitis commendari, et ideo parco, id est non glorior. Et quare? Ne quis existimet me, commendare, vel gloriari, supra id quod videt, et cetera. Vel aliter: homo dupliciter cognoscitur, per conversationem et doctrinam suam; apostolus autem nolebat aliqua de se dicere, licet posset, quae excedebant et vitam et doctrinam suam. Et ideo parco autem, ne quis existimet me esse supra id quod videt, de conversatione mea exteriori, aut audit aliquid ex me, id est ex doctrina praedicationis, et exhortationis, et instructionis meae: quia forte crederent eum esse vel immortalem, vel Angelum. Prov. XI, 12: vir prudens tacebit. Prov. XXIX, 11: totum spiritum suum profert stultus, sapiens differt, et cetera. Vel dicit parco autem, etc., pro detractoribus, scilicet pseudo, qui dicebant eum gloriari ex elatione et non ex causa, neque de his quae in ipso erant. Et ideo dicit parco autem, id est parce glorior, ne quis pseudo existimet me excedere elationis spiritu, supra id, id est in aliquid, quod videt in me, vel audit ex me, id est supra posse meritorium. Ps. CXXX, 1: domine, non est exaltatum cor meum, et cetera. Eccli. c. III, 20: quanto magnus es, et cetera.
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Hic agit de remedio adhibito contra superbiam. Et circa hoc tria facit. Primo enim ponit remedium adhibitum; secundo manifestat suam orationem de remedio removendo, ibi propter quod ter dominum, etc.; tertio insinuat domini responsionem assignantis rationem de adhibito remedio, ibi et dixit mihi dominus, et cetera. Circa primum sciendum est quod plerumque sapiens medicus procurat et permittit supervenire infirmo minorem morbum, ut maiorem curet, vel vitet, sicut ut curet spasmum, procurat febrem; hoc evidenter in se beatus apostolus a medico animarum domino nostro Iesu Christo factum ostendit. Christus enim, velut medicus animarum summus, ad curandum graves animae morbos permittit plurimos electos suos et magnos in morbis corporum graviter affligi, et, quod plus est, ad curandum maiora crimina, permittit incidere in minora etiam mortalia. Inter omnia vero peccata gravius peccatum est superbia. Nam sicut charitas est radix et initium virtutum, sic superbia est radix et initium omnium vitiorum. Eccli. X, 15: initium omnis peccati superbia. Quod sic patet: charitas enim ideo dicitur radix omnium virtutum, quia coniungit Deo, qui est ultimus finis. Unde sicut finis est principium omnium operabilium, ita charitas est principium omnium virtutum. Superbia autem avertit a Deo. Superbia enim est appetitus inordinatus propriae excellentiae. Si enim aliquis appetit aliquam excellentiam sub Deo, si moderate quidem appetit, et propter bonum, sustineri potest; si vero non debito ordine, potest quidem alia vitia incurrere, scilicet ambitionis, avaritiae, seu inanis gloriae, et huiusmodi, tamen non est proprie superbia, nisi quando quis appetit excellentiam, non ordinando illam ad Deum. Et ideo superbia proprie dicta separat a Deo, et est radix omnium vitiorum, et pessimum omnium; propter quod Deus resistit superbis, ut dicitur Iac. IV, 6. Quia ergo in bonis est maxime materia huius vitii, scilicet superbiae, quia eius materia est bonum, permittit aliquando electos suos impediri, ex aliqua sui parte, ut per infirmitatem, vel per aliquem defectum, et aliquando etiam per peccatum mortale, ab huiusmodi bono, ut sic ex hac parte humilientur, quod ex illa non superbiant, et homo sic humiliatus recognoscat se suis viribus stare non posse. Unde dicitur Rom. VIII, 28: diligentibus Deum omnia, etc., non quidem ex eorum peccato, sed ex ordinatione Dei. Quia igitur apostolus magnam habebat superbiendi materiam, et quantum ad specialem electionem, qua a domino electus est, Act. IX, 15: vas electionis est, etc., et quantum ad secretorum Dei cognitionem, quia hic dicit se raptum in tertium caelum et in Paradisum, ubi audivit arcana verba quae non licet homini loqui, et quantum ad malorum perpessionem, quia supra XI, 23: in carceribus plurimis, in infirmitatibus, ter virgis caesus sum, etc., et quantum ad virginalem integritatem, quia volo omnes esse sicut et ego, I Cor. VII, 7, et quantum ad bonorum operationem, quia, supra, plus omnibus laboravi, et specialiter quantum ad maximam scientiam qua emicuit, quae specialiter inflat: ideo dominus adhibuit ei remedium, ne in superbiam extolleretur. Et hoc est quod dicit et ne magnitudo revelationis mihi factae extollat me, in superbiam. Eccli. VI, 2: non te extollas in cogitatione animae tuae velut taurus, et cetera. Ps. LXXXVII, 16: exaltatus autem humiliatus, et cetera. Et dicit, ut ostendat sibi factas fuisse revelationes praedictas, datus est mihi, id est ad meam utilitatem et humiliationem. Iob XXX, v. 22: elevasti me, et quasi super ventum ponens, et cetera. Datus est, inquam, mihi stimulus, crucians corpus meum per infirmitatem corporis, ut anima sanetur; quia, ad litteram, dicitur quod fuit vehementer afflictus dolore iliaco. Vel stimulus carnis meae, id est concupiscentiae surgentis ex carne mea, a qua multum infestabatur. Rom. VII, 15: non enim, quod volo, etc.: igitur ego ipse mente servio legi Dei, et cetera. Unde Augustinus dicit quod inerant ei motus concupiscentiae, quos tamen divina gratia refraenabat. Iste, inquam, stimulus est Angelus Satanae, id est Angelus malignus. Est autem Angelus a Deo missus seu permissus, sed Satanae, quia Satanae intentio est ut subvertat, Dei vero ut humiliet et probatum reddat. Timeat peccator, si apostolus et vas electionis securus non erat. De remotione autem huius stimuli removendi sollicitus erat apostolus. Unde propter hoc orabat.
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Et hoc est quod subdit propter quod ter, et cetera. Ubi sciendum est, quod infirmus nesciens processum medici apponentis mordax emplastrum, rogat medicum, ut removeat; quod tamen sciens medicus causam quare faciat, scilicet propter sanitatem, non exaudit eum quantum ad voluntatem petentis, magis curans de eius utilitate. Sic apostolus sentiens stimulum sibi gravem esse, ad singularis medici confugit auxilium, ut eum removeat. Ter enim expresse et devote rogavit, ut Deus tolleret ab eo, scilicet stimulum. II Par. c. XX, 12: cum ignoremus quod agere debeamus, et cetera. Forte pluries hoc petiit, sed expresse et instanter ter eum petiit, vel ter, id est multoties. Ternarius enim est numerus perfectus. Et vere ipse rogandus est, quia ipse vulnerat, et medetur, Iob V, 18. Lc. XXII, v. 40: orate ne intretis in tentationem, et cetera. Sequitur responsio domini et dixit mihi dominus, et cetera. Ubi duo facit. Primo ponit domini responsionem; secundo responsionis rationem assignat, ibi nam virtus, et cetera. Dicit ergo: ego rogavi, sed dominus dixit mihi sufficit tibi, etc., quasi dicat: non est tibi necessarium, quod infirmitas corporis recedat a te, quia non est periculosa, quia non duceris ad impatientiam, cum gratia mea confortet te; nec infirmitas concupiscentiae, quia non protrahet te ad peccatum, quia gratia mea proteget te. Rom. c. III, 24: iustificati gratis, et cetera. Et vere sufficit gratia Dei ad mala vitanda, ad bona facienda, et ad vitam consequendam aeternam. I Cor. XV, 10: gratia Dei sum id quod sum, et cetera. Rom. VI, 23: gratia Dei vita aeterna. Sed contra Io. XV, 16: quidquid petieritis patrem in nomine meo, dabit vobis, et cetera. Aut ergo Paulus discrete petivit, et tunc debuit exaudiri; aut indiscrete, et tunc peccavit. Respondeo. Dicendum est quod de una et eadem re potest homo dupliciter loqui. Uno modo secundum se et naturam illius rei; alio modo secundum ordinem ad aliud. Et sic contingit, quod illud quod est malum secundum se, est vitandum: secundum ordinem ad aliud est appetendum. Sicut potio inquantum secundum se est amara, est vitanda, tamen qui considerat eam secundum ordinem ad sanitatem, appetit eam. Ergo et stimulus carnis secundum se est vitandus ut affligens, inquantum vero est via ad virtutem et exercitium virtutis, est appetendus. Apostolus autem, quia nondum revelatum ei erat illud secretum divinae providentiae, ut ad utilitatem suam cederet, considerabat sibi malum quantum in se est, et ideo petierat suam amotionem, nec in eo peccavit; sed Deus, qui ordinaverat hoc ad bonum humilitatis suae, non exaudivit eum quantum ad eius voluntatem; quod tamen sciens, postmodum apostolus gloriabatur cum diceret: libenter gloriabor in infirmitatibus meis, et cetera. Et licet non exaudierit eum quantum ad voluntatem, exaudivit tamen eum, et exaudit sanctos suos, quantum ad eius utilitatem. Unde dicit Hieronymus in epistola ad Paulinum: bonus dominus, qui saepe non tribuit quod volumus, ut tribuat quod mallemus. Rationem autem suae responsionis subdit consequenter, cum dicit nam virtus, et cetera. Mirus modus loquendi. Virtus in infirmitate perficitur: ignis in aqua crescit. Intelligi vero potest hoc, quod dicitur virtus perficitur in infirmitate, dupliciter, scilicet materialiter et occasionaliter. Si accipiatur materialiter, tunc est sensus: virtus in infirmitate perficitur, id est infirmitas est materia exercendae virtutis. Et primo humilitatis, ut supra dictum est, secundo patientiae, Iac. I, 3: tribulatio patientiam operatur, tertio temperantiae, quia ex infirmitate debilitatur fomes, et temperatus efficitur quis. Si vero accipiatur occasionaliter, tunc virtus in infirmitate perficitur, id est occasio perveniendi ad perfectam virtutem, quia homo sciens se infirmum, magis sollicitatur ad resistendum, et ex hoc, quod magis resistit et pugnat, efficitur exercitatior et per consequens fortior. Et ideo Levit. legitur et Iudic. c. III, 1 s., quod dominus noluit destruere omnes habitatores terrae; sed aliquos reservavit, ut scilicet filii Israel exercitarentur pugnando cum eis. Sic etiam Scipio nolebat destructionem civitatis Carthaginensis, ut scilicet dum Romani haberent hostes exterius, non sentirent hostes interiores, contra quos durius bellum est, quam contra exteriores, ut ipse dicebat. Consequenter ponit apostolus effectum huius responsionis dominicae, dicens libenter gloriabor, et cetera. Ponit autem duplicem effectum. Unus est gloriationis; unde dicit: quia virtus mea perficitur in infirmitatibus, igitur libenter gloriabor in infirmitatibus meis, id est mihi ad utilitatem meam datis. Et hoc, quia magis coniungitur Christo. Mihi autem absit gloriari, nisi in cruce, etc., Gal. ult. Eccli. c. X, 34: qui in paupertate gloriatur, et cetera.
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Et ratio quod libenter gloriabor, ut inhabitet in me virtus Christi, ut scilicet per infirmitates inhabitet et consummetur in me gratia Christi. Is. XL, 29: qui dat lapso virtutem, et cetera. Alius effectus est gaudii, unde dicit propter quod complaceo, et cetera. Et circa hoc duo facit. Primo ponit huiusmodi effectum; secundo huius effectus rationem assignat, ibi cum enim infirmor, et cetera. Ponit autem effectum gaudii et materiam gaudii.
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Dicit ergo propter quod, quia virtus Christi habitat in me in infirmitatibus et in tribulationibus omnibus, et ideo complaceo mihi, id est multum delector et gaudeo dictis infirmitatibus meis. Iac. I, 2: omne gaudium existimate, fratres, et cetera. Defectus autem in quibus propter gratiam Christi abundanter delectatur, enumerat. Et primo illos, qui sunt a causa interiori, et huiusmodi sunt infirmitates, et ideo dicit in infirmitatibus. Ps. XV, 4: multiplicatae sunt infirmitates eorum, postea acceleraverunt, scilicet ad gratiam. Secundo, illos qui sunt a causa exteriori. Et hos quidem quantum ad verbum, cum dicit in contumeliis, scilicet mihi illatis. Act. V, v. 41: ibant apostoli gaudentes, etc.; et quantum ad factum, et hoc, vel quantum ad defectum bonorum, cum dicit in necessitatibus, id est in penuriis necessariorum et in paupertate qua premebatur. Et hoc modo accipitur necessitas, cum dicitur Rom. XII, v. 13: necessitatibus sanctorum communicantes. Vel quantum ad experimentum malorum illatorum, et hoc quantum ad exteriora, Matth. V, 10: beati qui persecutionem, etc. cum dicit in persecutionibus, scilicet corporis, quas de loco ad locum et ubique experimur. Et quantum ad interiora, dicens in angustiis, id est in anxietatibus animi. Dan. c. XIII, 22: angustiae sunt mihi undique, et cetera. Sed materia omnium horum, quae faciunt ad gaudium est, quia pro Christo, quasi dicat: ideo complaceo, quia propter Christum patior. I Petr. IV, 15: nemo vestrum patiatur quasi homicida, vel fur. Et huius gaudii rationem assignat, dicens cum enim infirmor, etc., quasi dicat: merito complaceo mihi in illis, quia quando infirmor, etc., id est quando ex his, quae in me sunt, vel ex persecutione aliorum incido in aliquod praedictorum, adhibetur mihi auxilium divinum, per quod confirmor. Ps. XCIII, 19: consolationes tuae laetificaverunt animam meam. Ioel III, 10: infirmus dicat, quia ego fortis sum. Supra IV, 16: licet is qui foris est, noster homo corrumpatur, et cetera. Ex. I, 12 legitur, quod quanto plus premebantur filii Israel, tanto plus multiplicabantur.
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Posita commendatione sua consequenter apostolus excusat se de his quae dixit, ostendens se coactum hoc dixisse, quae ad gloriam suam pertinent. Et circa hoc duo facit. Primo imponit Corinthiis causam eiusmodi gloriationis; secundo exponit et manifestat hanc causam, ibi ego enim debui, et cetera. Dicit ergo: confiteor quod in his omnibus commendationibus meis factus sum insipiens, id est videtur vobis, quod opus insipientis fecerim, sed hoc non ex me, nec sponte, immo coactus feci, et vestra culpa fuit, quia vos me coegistis, id est dedistis mihi occasionem. Frequenter enim subditi cogunt praelatos aliqua facere, quae insipienter facta esse iudicari possunt, sed tamen pro loco et tempore sapienter facta sunt. Hoc autem quod dixerat in communi, scilicet quod ipsi fuerant causa suae commendationis, exponit consequenter, cum dicit ego enim debui, etc.; ubi dicit quod ipsi fuerunt causa suae commendationis, primo omittendo bona quae facere debuissent, in quo exaggerat eorum ingratitudinem; secundo committendo mala, in quo detestatur eorum malitiam, ibi timeo enim ne forte, et cetera. Circa primum duo facit. Primo commemorat quid facere debuissent, ostendens causam, ibi nihil enim minus, etc.; secundo removet ipsorum excusationem, ibi quid est enim quod minus, et cetera. Dicit ergo: vere vos me coegistis, quia vos debuissetis facere illud quod ego feci. Unde dicit ego debui commendari a vobis, quod non fecistis quando necesse erat, scilicet quando pseudo vilipendendo me, et praeferendo se reddebant vilem doctrinam et Evangelium Christi a me praedicatum. Unde quia vos non commendastis me, ne deperiret fides Christi in vobis, prorupi in commendationem propriam. Sed contra supra III, 1 dicit: numquid egemus commendatitiis epistolis, et cetera. Quare ergo voluit commendari ab istis? Respondeo. Dicendum est quod apostolus propter se non egebat commendationibus sed propter alios, ut scilicet dum commendaretur, doctrina sua esset in maiori auctoritate, et pseudo confutarentur. Sed quia possent isti dicere: ideo non commendavimus te, quia non est in te aliquid commendatione dignum, propter hoc apostolus probat eis, quod bene poterant eum commendare, cum dicit nihil enim, etc., ostendens esse in se multa commendatione digna. Et primo quantum ad praeterita bona, quae fecit; secundo quantum ad futura, quae facere intendit, ibi ecce tertio hoc paratus, et cetera. Ostendit autem praeterita commendabilia, quae fecit primo in generali, quantum ad omnes Ecclesias; secundo in speciali, quantum ad ea, quae egit apud eos, ibi tametsi nihil, etc.; tertio excludit obiectionem, ibi quid est enim, et cetera. Dicit ergo: merito debui commendari a vobis, quia multa sunt in me commendatione digna. Nam nihil minus feci ab eis, scilicet Petro et Iacobo et Ioanne, qui sunt supra modum apostoli, id est qui videntur a quibusdam digniores apostoli, quam ego sum. Pseudo enim dicebant, quod erant docti a Petro et Ioanne, qui fuerunt docti a Christo, et quod Petrus et Ioannes servabant legalia, unde et ipsi debebant servare. Sed quia nihil minus feci ab eis, nec quantum ad praedicationem, nec quantum ad conversionem fidelium, ostensiones miraculorum, et perpessionem laborum, immo plus, quia ut supra plus omnibus laboravi, I Cor. c. XV, 10: abundantius omnibus, etc.; ideo magis sum commendandus. Vel dicuntur supra modum apostoli, scilicet Petrus, Ioannes et Iacobus, quia fuerunt primo conversi ad Christum. I Cor. XV, 8: novissime autem visus est et mihi, et cetera. Si secundum hoc accipiatur, nihil tamen minus fecit eis, quia in modico tempore, et postquam conversus fuit, plus laboravit. Sed esto quod nihil fecerim quantum ad Ecclesias, per quod possem commendari, multa tamen specialia egi apud vos, de quibus potuissetis me commendare. Et ideo dicit tametsi nihil, id est, dato, quod nihil fecerim in comparatione ad eos, tamen effectus meae virtutis manifeste apparent in vobis, et, primo, quantum ad praedicationem nostram, qua conversi estis ad fidem. Et sum apostolus vester. Et ideo dicit signa apostolatus mei, id est meae praedicationis, facta sunt supra vos, a Deo, inquantum credentes conversi estis. I Cor. IX, v. 2: signaculum apostolatus mei vos estis. I Cor. IV, 15: in Christo Iesu per Evangelium ego vos genui. Secundo per conversationem, per quam confirmatur fides, quia quando vita concordat doctrinae, maioris auctoritatis est doctrina. Et virtus praedicatoris magis apparet per patientiam. Prov. XIX, 11: doctrina viri per patientiam noscitur.
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Et ideo dicit in omni patientia. Tertio quantum ad operationem miraculorum. Et ideo dicit in signis, et cetera. Mc. ult. illi autem profecti, et cetera. Et haec tria distinguuntur, quia virtus est commune ad omnia miracula. Nam virtus est ultimum de potentia. Et ideo aliquid dicitur virtuosum, quia ex magna virtute. Quia ergo miracula fiunt ex magna virtute, scilicet divina, ideo dicuntur virtutes. Signum vero refertur ad minus miraculum. Prodigium autem ad maximum. Vel dicit signa quantum ad miracula facta de praesenti, prodigia quantum ad miracula de futuris. Vel signa et prodigia dicit miracula quae fiunt contra naturam, sicut illuminatio caeci, suscitatio mortui, et cetera. Virtutes vero dicit, quae sunt secundum naturam, sed non eo modo quo natura facit, sicut quod ad impositionem manus statim sanentur infirmi, quod etiam natura facit, sed successive. Vel virtutes dicit virtutes mentis, sicut est castitas et huiusmodi. Consequenter excludit obiectionem cum dicit quid enim est quod minus, et cetera. Possent enim Corinthii respondere ad praedicta, et dicere: verum est quod multa bona fecisti et magna, et tamen alii fecerunt plura et maiora quam tu, et ideo apud eos et in eorum comparatione nolumus te commendare. Et ideo hoc excludit, ostendens quod nihil minus fecit quam illi, sed plus. Et ideo dicit quid est enim quod minus habuistis a me prae caeteris Ecclesiis, id est quam aliae Ecclesiae Christi habuerunt per illos quantum ad spiritualia? Quasi dicat: nihil; quia ipsi praedicaverunt fidem, et apostolus praedicavit; illi ostenderunt signa et virtutes, et apostolus similiter. Et non solum non minus habuistis, sed plus, quia alii apostoli vivebant de sumptibus illorum quibus praedicabant; sed apostolus non, quia nihil accepit a Corinthiis.
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Et ideo dicit nisi quod ego ipse non gravavi vos, accipiendo vestra, quasi dicat: nihil habuistis minus, nisi hoc forte reputetis minus, quia nihil accepi a vobis, quod tamen plus est. Act. XX, 34: ad ea quae mihi opus erant, et his qui mecum sunt, necessaria ministraverunt, et cetera. II Thess. III, 8: nocte ac die laborantes, et cetera. Is. XXXIII, 15: qui excutit manus suas, et cetera. Quod si hoc ipsum reputatis iniuriam, scilicet quod nolui vestra recipere, quod feci, quia non dilexi vos, et videtur vobis quod male fecerim, parcatis mihi. Et ideo dicit ironice loquendo donate, id est parcite, mihi hanc iniuriam. Hoc modo accipitur donare Eph. IV, 32: donantes invicem, sicut et Christus vobis donavit.
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Hic ostendit se esse commendabilem quantum ad bona futura, quae facere intendit. Et tria facit. Primo ostendit suum propositum de futuro bono, quod intendit; secundo propositi huius rationem assignat, ibi non enim quaero quae vestra sunt, etc.; tertio ad rationem, similitudinem adhibet, ibi nec enim debent, et cetera. Sciendum est circa primum, quod aliquando contingit, quod ideo aliqui non accipiunt uno tempore, ut reservent se ad aliud tempus, in quo possint et plus recipere et audacius. Ne ergo isti simile crederent de apostolo, ut ideo noluisset prima vice recipere ab eis, ut postmodum reciperet plus, dicit, quod non solum hoc fecit olim, sed etiam paratus est facere in futurum. Unde dicit ecce iam tertio, id est tertia vice, paratus sum venire ad vos, et non ero vobis gravis; quasi dicat: nec etiam tunc gravabo vos, accipiendo vestra. Supra II: in omnibus sine onere me servavi et servabo. Iob XXVII, 6: iustificationem quam coepi tenere, et cetera. Dicit autem tertio paratus sum venire, et non dicit tertio venio, quia bene ter paratus fuit ire ad eos, sed tamen non ivit nisi bis. Paratus enim fuit ire prima vice, et tunc ivit, et conversi sunt. Secunda vice fuit paratus, et fuit impeditus propter peccatum eorum, et tunc non ivit, de quo excusat se in principio huius epistolae. Modo est paratus ire tertio, et ivit, unde bis ivit, et ter fuit paratus ire. Rationem autem huius boni propositi subdit, dicens non enim quaero, etc., quae talis est: constat quod artifex disponit opus suum secundum finem quem intendit; praedicatores autem in praedicando, aliqui intendunt quaestum et bona temporalia, et ideo totam praedicationem ad hoc ordinant et disponunt; aliqui vero intendunt salutem animarum, et ideo hoc modo disponunt praedicationem suam, secundum quod vident expedire saluti illorum quibus praedicant. Quia ergo apostolus intendebat in praedicatione sua salutem Corinthiorum, et videbat, quod non expediebat quod reciperet ab eis sumptus, tum ut confutaret pseudo, tum etiam quia avari erant, ideo noluit accipere sumptus. Et ideo huius rationem assignat, dicens: ideo non gravabo vos, sumptus accipiendo, quia non quaero quae vestra sunt, in praedicatione mea, sed vos, et vestram salutem procurare intendo. Phil. IV, 17: non quaero datum, sed fructum. Et ideo dominus dixit apostolis: faciam vos fieri piscatores hominum, non pecuniae. Hoc etiam figuratur Gen. XLVII, 19, ubi legitur, quod Ioseph emit Aegyptios in servitutem regis, quia bonus praedicator debet ad hoc studere, ut infideles convertat ad servitium Christi. Sed huiusmodi rationi adaptat similitudinem, cum dicit nec enim debent, et cetera. Et primo ponit similitudinem; secundo adaptat eam, ibi ego autem libentissime, etc.; tertio arguit eorum ingratitudinem, ibi licet plus vos, et cetera. Dicit ergo: quod autem non quaeram vestra, patet per simile. Videmus enim, quod parentes carnales debent thesaurizare filiis carnalibus, quia filii non debent thesaurizare parentibus, sed parentes filiis. Cum ergo ego sim pater vester spiritualis, et vos sitis filii mei, nolo quod vos thesaurizetis mihi, sed ego vobis. Sed hic est quaestio de patribus carnalibus. Nam Ex. XX, 12 dicitur: honora patrem tuum, et cetera. In quo etiam praecipitur nobis, quod ministremus eis necessaria. Ergo filii tenentur thesaurizare parentibus. Respondeo. Dicendum est quod ex praecepto tenentur filii ministrare et subvenire parentibus in necessariis, non autem congregare et thesaurizare eis. Nam thesaurizatio et congregatio fit in posterum. Sed nos videmus quod secundum naturam filii succedunt parentibus, et non e contrario, nisi in aliquo tristi eventu; et ideo naturaliter amor parentum est ad hoc, ut congregent filiis. Et hoc modo loquitur apostolus. Exodi autem c. XX, 12 loquitur dominus de subventione in necessariis. Item quaestio oritur de hoc quod dicit parentes filiis, et cetera. Ergo cum praelati sint parentes nostri spirituales, videtur quod male fecerint principes et alii dando divitias praelatis. Responsio. Dicendum est quod non dederunt praelatis propter se, sed propter pauperes. Et ideo non dederunt eis, sed pauperibus. Et hoc dominus monet Matth. VI, 20: thesaurizate vobis thesauros in caelis, et cetera. Praelatis autem dantur tamquam pauperum dispensatoribus. Consequenter positam similitudinem adaptat. In similitudine autem duo proposuit. Unum est, quod filii non debent thesaurizare parentibus, et hoc iam patet; et aliud est, quod parentes debent thesaurizare filiis, et dare. Et quantum ad hoc dicit: quia ergo ego sum pater vester, ideo paratus sum dare vobis. Et hoc est quod dicit ego libentissime impendam vobis bona, non solum bona spiritualia, praedicando et exempla monstrando, sed etiam temporalia, quod et faciebat, inquantum praedicabat et serviebat eis cum sumptibus aliarum Ecclesiarum. Haec tria ministrare debet quilibet praelatus suis subditis. Unde dominus dixit ter Petro Io. XXI, 17: pasce oves meas, id est pasce verbo, pasce exemplo, pasce temporali subsidio. Et non solum ista impendam vobis, sed paratus sum mori pro salute animarum vestrarum. Unde dicit et superimpendar pro animabus vestris. Io. XV, 13: maiorem charitatem nemo habet, et cetera. I Io. III, 16: si Christus animam suam pro nobis posuit, et vos debetis, et cetera. Io. X, 11: bonus pastor animam suam, et cetera.
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Ingratitudinem istorum increpat consequenter, dicens licet plus vos diligens, etc., quasi dicat: libenter impendar pro vobis, licet sitis ingrati, quia licet plus vos diligens, et cetera. Et haec comparatio potest exponi dupliciter. Uno modo sic: licet plus diligam vos quam pseudo, tamen minus diligor, scilicet a vobis, quam diligantur pseudo, quos plus diligitis quam me. Et sic patet, quod ego plus vos diligo, quam illi; quia ego quaero salutem vestram tantum, illi vero bona vestra solum. Alio modo sic: licet plus diligam, scilicet vos, quam alias Ecclesias, tamen minus diligor a vobis, quam ab aliis Ecclesiis. Phil. I, v. 8: testis est mihi Deus quomodo cupiam, et cetera. Et quod plus dilexerit Corinthienses, quam alias Ecclesias, patet, quia plus pro eis laboravit. Illud autem in quo plus laboramus, magis consuevimus diligere. Consequenter cum dicit esto, ego vos, etc., removet suspicionem. Et primo ponit suspicionem ipsam; secundo excludit eam, ibi numquid per aliquem, etc.; tertio rationem exclusionis assignat, ibi olim putatis quod excusemus, et cetera. Posset autem esse istorum suspicio talis, quod ideo ipse ab eis per se ipsum non acceperit, ut per alios dolose ab eis plus accipiat.
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Et ideo dicit, hoc ponens, esto, id est dato et concesso, quod ego, in persona mea et eorum qui mecum sunt, aliquid accipiendo non gravavi vos, sed, sicut credidistis, cum essem astutus, dolo, etc., id est per alios detraxi vobis bona vestra plurima: sed hoc est falsum, quia nihil ex dolo feci. I Thess. II, 3: exhortatio nostra non de errore, neque de immunditia, neque in dolo. Nam ipse erat verus Israelita, in quo dolus non fuit, Io. I, 47.
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Hanc ergo suspicionem excludit consequenter, cum dicit numquid per aliquem, et cetera. Et primo in generali, secundo in speciali. In generali sic: si per alios voluissem surripere vestra, misissem aliquos, qui hoc procurarent apud vos. Sed numquid per aliquem eorum quem misi ad vos, circumveni vos, extorquendo per eos vestra? Quasi dicat: non. Supra VII, 2: neminem circumvenimus, et cetera. I Thess. IV, 6: ne quis circumveniat in negotio fratrem suum. In speciali vero excludit suspicionem praedictam, cum dicit rogavi Titum, etc., quasi dicat: nullus eorum in speciali, quem misi ad vos, circumvenit vos. Titum enim cum precibus misi ad vos. Et hoc est, quod dicit rogavi Titum, et cetera. De isto habetur supra VIII, 18. Misi etiam cum illo fratrem, scilicet Barnabam, vel Lucam. Supra c. VIII, 18: misimus cum illo, scilicet Tito, fratrem (scilicet alterum dictorum) cuius laus est in Evangelio. Sed numquid Titus circumvenit vos, etc., quasi dicat: non. Supra VIII, 16: gratias ago Deo meo, qui dedit eamdem sollicitudinem pro vobis in corde Titi, et cetera. Et quod Titus non circumvenerit eos, probat per conformitatem Titi ad seipsum apostolum, et ponit duplicem conformitatem, scilicet cordis.
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Et ideo dicit nonne eodem spiritu ambulavimus, id est eamdem voluntatem habemus? Vel eodem spiritu instigamur ad bene et recte agendum? Supra IV, 13: habentes autem eumdem spiritum, et cetera. Item conformitatem operis. Et ideo dicit nonne eisdem vestigiis, id est operibus intendimus, scilicet vestigiis Christi? Nam ego sequor vestigia Christi. Iob XXIII, 11: vestigia eius, scilicet Christi, secutus est pes meus, et cetera. I Petr. II, 21: Christus passus est, etc., ut sequamini vestigia eius. Et Titus sequitur vestigia mea. I Cor. XI, 1: imitatores mei estote, et cetera. Et sic patet, quod si conformis est mihi in voluntate et opere, et ego non circumveni vos, nec intendo circumvenire; quod autem nec ipse circumvenerit vos, patet per illud Matth. VII, 16: a fructibus eorum cognoscetis, et cetera. Rationem autem exclusionis subdit, dicens olim, seu rursus, putatis, et cetera. Et primo ponit eorum opinionem, secundo excludit eam. Opinio autem istorum erat, quod apostolus quasi reus et culpabilis omnia verba ista epistolae diceret ad excusationem suam, et quod non essent vera sed ad excusandum tantum inventa; et ideo ponens hanc opinionem ipsorum, dicit vos putatis olim, id est a principio huius epistolae, quod excusemus nos apud vos, id est quod haec verba non sint vera, sed sint ad excusandum conficta. Hanc autem excludit sic: qui enim sic excusat se, duo habet; unum est, quod non utitur verbis veris, sed confictis; aliud est, quia non vult pati detrimentum famae suae et gloriae. Unde specialiter propter dispendium famae aliqui excusant se. Sed neutrum istorum est in nobis; non ergo vera est opinio vestra. Quod autem neutrum istorum sit in nobis, patet. Non enim dicimus verba falsa; quod probo, primo per testimonium Dei, quia coram Deo loquimur. Quasi dicat: teste Deo, hoc in veritate dico. Iob XVI, 20: ecce in caelo testis meus, et cetera.
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Secundo per testimonium Christi, quia in Christo loquimur, id est per Christum, in quo nulla est falsitas. Supra II, 17: ex sinceritate sicut ex Deo in Christo loquimur. Item non quaerimus gloriam nostram, nec timemus infamiam, quia omnia, quae dixi et de revelationibus et de tribulationibus, facio, seu dico, propter vestram aedificationem, ut scilicet permaneatis in virtute, et expellatis pseudo. Io. XIV: quae aedificationis sunt invicem, et cetera. I Cor. XIV, v. 26: omnia ad aedificationem fiant. Io. XII, v. 30: non propter me haec vox venit, sed propter vos, et cetera.
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Posita una causa commendationis, quae provenit ex omissione Corinthiorum, quantum ad ea bona quae facere debuissent, in qua detestatur eorum ingratitudinem, hic consequenter ponit aliam causam, quae provenit ex eorum commissione quantum ad mala quae debuissent vitare, in qua exaggerat eorum malitiam. Et circa hoc duo facit. Primo ponit eorum culpam in generali; secundo explanat eam in speciali, ibi ne forte, et cetera. Dicit ergo: non solum laudavi me propter hoc, quod vos omisistis me laudare, sed etiam propter periculum vestrum, quod est in hoc quod vos adhaeretis pseudo, quia, dum fovent vos in peccatis, exponunt vos in magno periculo. Et ideo dicit timeo, scilicet ne forte cum venero, ad vos personaliter, non inveniam vos quales vos volo, scilicet iustos sed peccatores et incorrectos, et displiceatis mihi et ego vobis, quia iusto non placent peccatores, inquantum peccatores. Et inveniar talis a vobis, scilicet contristatus et puniens, qualem me non vultis habere. Mali enim odiunt correctionem, et veritatem. Ergo inimicus factus sum vobis, verum dicens vobis? etc., Gal. IV, 16. Sic patet eorum malitia in generali, scilicet quod timebat ne nondum plene poenituerint. In speciali etiam manifestat eorum malitiam, cum dicit ne forte contentiones, et cetera. Et circa hoc duo facit. Primo enim enumerat eorum mala praesentia; secundo commemorat praeterita mala, de quibus nondum poenituerunt, ibi ne iterum cum venero, et cetera. Sciendum est autem, circa primum, quod Corinthienses post conversionem inciderunt in peccatum carnale, ut patet de illo qui uxorem patris habuit, et de hoc in hac parte correcti sunt per primam epistolam, non tamen plene sed adhuc aliquid in eis remansit, et supra hoc remanserunt in eis multa peccata spiritualia, quae proprie opponuntur charitati. Charitas vero duo facit. Primo enim facit corda hominum ad invicem consentientia; secundo inducit homines ad mutuum profectum. Et ideo, peccata spiritualia, e contrario, primo, faciunt homines ad invicem dissentientes; secundo faciunt eos invicem offendentes. Et ideo primo enumerat peccata spiritualia quae pertinent ad dissensionem; secundo ea quae faciunt ad offensionem, ibi detractiones, et cetera. In dissensionibus autem procedit ordine retrogrado. Nam, secundum rectum ordinem, homines primo dissentiunt, inquantum unus vult unum, alius vult contrarium; secundo, ex hoc procedunt ad inferendum nocumenta, inquantum quilibet vellet obtinere in proposito suo; tertio, quando non potest obtinere in proposito suo, sed succumbit, accenditur zelo invidiae; quarto, ex hoc prorumpit ad contentiones verborum. Et ab isto ultimo incipit apostolus, dicens ne forte contentiones, etc., quasi dicat: non solum timeo mala vestra in generali, sed in speciali, ne forte sint in vobis contentiones de meritis praelatorum, et de Baptistis, et cetera. Prov. XX, 3: honor est homini qui separat se a contentionibus, et cetera. Ambrosius: contentio est impugnatio veritatis, cum confidentia clamoris. Et haec contentio venit ab aemulatione; et ideo dicit et aemulationes, id est invidiae, in his qui minores sunt, et minus habent. Iac. c. III, 16: ubi zelus et contentio, ibi inconstantia, et cetera. Iob V, 2: parvulum occidit invidia, et cetera. Sap. II, 24: invidia Diaboli, et cetera. Et aemulatio venit ab animositate, unde dicit animositates, in ultione et illatione nocumenti. Eccli. VIII, 18: cum audace ne eas, et cetera. Et animositas venit ex dissensionibus, et ideo dicit dissensiones, id est odia et contrarietas animorum. Rom. ult.: observetis eos qui dissensiones et offendicula, et cetera. I Cor. I, 10: idipsum dicatis omnes, et non sint in vobis schismata. Consequenter enumerat eorum mala praesentia quantum ad offensionem. Et quia ista specialiter sunt mala in nocumentis verborum, et non factorum, ideo dimissis nocumentis factorum, enumerat nocumenta verborum, in quibus etiam procedit ordine retrogrado, incipiens a posteriore, et hoc est, cum quis expresse malum dicit de aliquo, et, siquidem in manifesto, sic est detractor, et ideo dicit detractiones, Rom. I, 30: detractores, Deo odibiles, etc.; si vero in occulto, tunc est susurro, et ideo dicit susurrationes. Sunt enim susurrones, qui latenter seminant discordias. Eccli. XXVIII, 15: susurro et bilinguis maledictus erit. Et haec duo procedunt ex superbia, quae animum inflatum contra aliquos prorumpere facit in mala verba. Et ideo dicit inflationes, I Cor. IV, 18: tamquam non sim venturus ad vos, sic inflati, et cetera. Et hae inflationes veniunt ex seditionibus, quae sunt praeparationes partium ad pugnam, quia inter superbos semper iurgia sunt, Prov. c. XIII, 10. Et ideo dicit seditiones, id est, tumultus ad pugnam. Prov. XVII, 11: semper iurgia quaerit malus. Sic ergo patet eorum malitia quantum ad mala praesentia, quae multa sunt et in dissensionibus et in nocumentis.
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Manifestat autem eorum malitiam quantum ad mala praeterita, de quibus non poenituerunt, cum dicit ne iterum cum venero, humiliet me Deus, id est affligat, apud vos, ita quod et lugeam multos vestrum, ex his qui ante peccaverunt, id est ante primam epistolam, et non egerunt poenitentiam, plene post primam epistolam. Et merito lugeam, quia, sicut gloria patris est gloria filiorum, ita confusio patris est confusio filiorum. Sic Samuel lugebat Saul, I Reg. XVI, 1: usquequo luges Saul, et cetera. Et hoc quia non poenituerunt, nec egerunt poenitentiam de peccatis carnalibus praedictis, quorum quaedam sunt contra naturam, et ideo dicit super immunditia, id est luxuria contra naturam. Quaedam sunt, quae committuntur cum mulieribus corruptis, scilicet viduis seu coniugatis, et ideo dicit et fornicatione. Quaedam sunt, quae fiunt in corruptione virginum, et ideo dicit et impudicitia quam gesserunt. Gal. V, 19: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, impudicitia, et cetera.
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Veniam autem ad visiones, et revelationes Domini, scilicet commemorandas. Graece est: Veniam enim; velut causam reddat Apostolus, cur dixerit, sibi non expedire, quod super his rebus gloriaretur. Inter visionem et revelationem Liranus et Cajetanus post D. Thomam ita fere distinguunt, quod revelatio visionem includat aut supponat, non contra. Cum enim aliquid videtur, cujus intelligentia sive significatio videntem latet, visio solum est; quales fuere visiones Pharaonis etNabuchodonosor, qui nesciebant, quid per eas significaretur. Qr.ando autem aperitur intelligentia rei visae, revelatio est; qualem habuerunt Joseph et Daniel ac caeteri Prophetae. Meminit hujus distinctionis etiam Theophylactus. Conjungit ergo Apostolus visiones et revelationes, quia, quae vidit, etiam perfecte intellexit. Vocat autem eas visiones et revelationes Domini, id est, a Christo Domino sibi.factas, unde et Gal. 1. piofltetur, se Evangelium suum accepisse per revelationem Jesu Christi.
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2. Scio hominem in Christo. Id est, novi hominem quendam Christianum, Christo per sacramentum fidei incorporatum. Hoc Paulum de se, et non de alio dicere, clamat totus contextus; illud max;mc: Ne magnitudo revelationum extollat me, datus est mihi etc. Et alioqui nihil ad institutum faceret ista narratio.
Ante annos quatuordecim. Haec temporis designatio, quamquam videri cuiquam possit referenda ad particulam praecedentem: in Christo, rectius tamen, ex consensu omnium interpretum, refertur ad illud sequens: raptum hujusmodi etc. Propterea vero tempus rei gestae duxit annotandum, inquit Chrysostomus, ut significaret, se, qui tamdiu rem tacitam et occultam tenuerat, ne tunc quidem proditurum fuisse, nisi maxima necessitas ipsum compulisset; deinde, ut detur intelligi, quantis postea donis divinitus cumulatus fuerit, quem a tam multis annis tam insigni revelatione Christus fuisset dignatus. Ex hoc annorum numero collato cum annis imperatorum Romanorum, qui per id tempus regnarunt, colligit S. Thomas, raptum Pauli, quem hic commemorat, contigisse in ipso anno conversionis ejus ad Christum; ac probabile censet quod quidam dicunt, Apostolum has visiones habuisse in illo triduo, quo statim a conversione Damascum intvoductus (ut habetur Act. 9.), erat non videns, ac neque comedens, neque bibens. In eandem sententiam concedunt Liranus ct alii. Verum qui temporum rationem diligentius investigarunt, certioiibus argumentis ostendunt, raptum hunc Pauli contigisse octennio post ipsius conversionem, scilicet anno Domini 44., Claudii vero imperatoris 2., cum ejus conversio in annum Domini 36. inciderit. Constat enim, scriptam fuisse hanc epistclam anno Domini 58., Neronis autem 2. Non igitur eo anno, quo conversus fuit, sed quo praedicandi in gentibus Evangelii munus una cum Barnaba accepit, secundum ea, quae Act. 13. scribuntur, hanc revelationemPaulo ostensam fuisse, existimandum est; qui quidem annus fuit a conversione ejus octavus. An autem sit eadem haec revelatio cum illa, de qua scribit Gal. 1., se accepisse Evangelium per revelationem Jesu Christi; ac rursum cap. 2., se adscendisse Hierosolymam secundum revelationem, ut de Evangelio, quod praedicabat in gentilus, conferret, vide nostrum eo loco commentarium.
Sive in corpore nescio, sive txtra corpas nescio. Dubitationem hanc Pauli sic accipiunt nonnulli, tamquam ignorare se dicat, utrum simul cum corpore fuerit raptus in tertium coelum atque in paradisum: quomodo Habacuc Propheta raptus fuisse legitur, ut Danieli cibum adferret, Daniel. ult.; quomodo et Philippum diaconum Spiritus Domini rapuit a conspectu Eunuchi, et in Azotum transtulit, Act. 8.; an vero sola anima Pauli, corpore in terris relicto, rapta fuerit; quomodo raptum se in visione Ezechiel describit cap. 8. In hunc sensum non solum Ambrosianus Apostoli verba diserte exponit, verum etiam Chrysostomus eo modo intellexisse videtur. Dicit enim, Apostolum non habuisse pro comperto, num anima rapta fuerit, corpore mortuo relicto; an veio corpus etiam raptum fuerit. Quin et patres Ancyrani concilii cap. ult. maleficarum rnuliercularum errorem, existimantium, se cum suis corporibus multa terrarum spatia nocturnis horis pertransire, cum id tantum in phantasia, per daemonum illusionem, patiantur. hoc argumento inter alia refellunt, quod nec ipse Paulus audeat dicere, se raptum in corpore. Verum S. Augustinus libr. 12. de Gen. ad lit. cap. 3., et post eum S. Thomas in commentario, hunc intellectum dubitationis apostolicae vehementer improbant; nec abs ratione. Nam si una cum corpore fuisset raptus in coelum, uti^ue sensibus corporis fuisset usus ad cognoscenda, quae illic erant; vidisset ergo Christum oculis corporeis, et loquentem auribus corporeis audivisset. Nec sane ignorare potuisset, se sensibus corporis ad hujusmodi actiones usum fuisse. Sensus ergo dubilationis est, utrum ea, quae vidit in raptu, viderit anima in corpore manente, an a corpore separata. Nam etsi dicatur anima mansisse conjuncta corpori, recte tamen intelligi potest, eam fuisse rapiam in tertium coelum et in paradisum, proptev contemplationem sublimium et inefTalilium mvsteriorum, sicut angeli, homiimm in terra custodes, semper in cnelis vident faciem Patris, Matth. 18. Tametsi hoc, quod de angelis dixi, non per raptum contingit; uti mox patebit ex declaratione ejus, quod est: raptv.m esse. Caeterum in eo, quod Apostolus bis dixit: nescio, nulla battologia est; significat enim, se neutrum affirmare posse, quod utrumque nesciat. Jam cum Apostolus ipse ignorare se fateatur, utrum in corpore, an extra corpus anima existente,, raptus sit; haud immerito Augustinus lib. 12. de Genesi ad lit. cap. 3., et lib. de peccato orig. cap. 23. censet, impudentem ac temerariam esse inquisitionem, utro modo raptus ille contigerit; sed hoc intellige de inquisitione, qua certa cognitio quaeritur, non qua probabilis duntaxat. Unde non est arguendus temeritatis aut impudentiae S. Thomas, qui 2. 2. qu. 175. art. 5. et 6., necnon in commentario hujus Joci, probabile putat, in hoc raptu animam Pauli non fuisse a corpore separatam, sed conjunctam mansisse; sic tamen, ut mens ejus ad ca videnda vel audienda, quae in raptu vidit vel audivit, esset a sensibus corporeis alienata. Sane raptum illum contigisse, anima manente in corpore, magis etiam ex eo probabile fit, quod alioqui fatendum esset, Paulum tempore raptus mortuum fuisse; siquidem mors hominis non aliud est, quam animae separatio a corpore. Quare etpostraptum, anima revertente ad corpus, fuisset idem Apostolus a morte resuscitatus, et quidem, secundum eos, qui duos raptushic distinguunt, in tertium coelum et in paradbura, bis hoc Paulo contigisset. Quod non est verisimile, quia miracula non sunt multiplicanda sine necessitate. Sed neque Scriptura raptus ejusmodi, quo anima divelleretur a corpoie, usquam meminit. Illud quoque inauditum, quod quis ad hanc mortalem vitam secundo rcsuscitaretur. Neque vero haec Apostolus ignoravit; sed tantum scire se negat, id est, certo cognoscere, utrum in corpore etc, sicut certo sciebat, hominem raptum. Unde et subjungit:
Deus scit. Quod hoc loco non est jurantis, ut paulo ante: Deus sv.it, quod non mentior, sed Deo tribuentis certam scientiam rei sibi non cei to cognitae; quemadmodum solemus de robus incognitis et occultis aut alioqui incertis, dicere: Deus novit, an ita sit.
Raptum hujusmodi usque ad tertium coelum. Pendet ab eo, quod dixit: Scio hominem. Raptum autem dicit hujusmodi hominem, id est, raptu quodam elevatum; est enim raptus, secundum S. Thomam, ab eo, quod est secundum naturam, in id, quod est supra naturam, ex vi superioris naturae elevatio. Ex qua definitione potest intelligi, nec angelos, nec homines animasve beatas raptas esse ad Deum videndum; quia, quamvis, eleventur a Deo ad id, quod est supra naturam, non tamen alienantur aut abstrahuntur ab eo, quod est secundum naturam; quemadmodum Paulo contigit hoc loco, et Petro, quando factus in ecstasi, Act. 10. Quod vero tertium coelum dicat Apostolus, ex Scriptura discendum est, quae tres tantum coelos agnoscit: Primum, nobis proximum, id est, aereum; unde dicuntur aves coeli, et nubes coeli. Secundum stellatum; sub quo non solum planetarum orbes, verum etiam totum Ulud, quod supra nubes extensum est, comprehenditur; quia Scriptura non distinguit. Hinc stellae coeli dicuntur. Tertium coelum est, quod Theologi empyreum vocant, sedes beatorum; de quo dicitur: Angeli eorum in coelis semper vident faciem Patris, et in oratione Dominica: Pater noster, qui es in coelis, et rursum: Fiat voluntas tua, sicut in coelo, et in terra. Quod quidem coelum corporeum est, utpote ad quod Christus secundum corpus per ascensionem fuit elevatus; et ad quod omnes electi post resurrectionem corporaliter assumentur. Hoc igitur est tertium coelum, ad quod raptum se dicit Paulus. Tradit hanc triplicis coeli distinctionem Joannes Damascenus lib. 2. de fide orth. cap. 6., licet empyreum non nominet; est enim hoc nomen recentius. At Cajetano non assentior, qui, empyreo coelo rejecto, tertium ac summum coelum, idemque beatorum habitaculum, coelum aqueum esse dicit, id est, aquas, quae super coelos sunt, quarum Scriptura frequenter meminit. Verum quid de aquis illis sentiendum, diximus in 2. dist. 14. Certe nec Scriptura significat, nec Patrum quisquam docet, nec ratio dici permittit, coelum aqueum esse beatorum sedem. Vide, si placet, hoc loco Doctorem Angelicum mira subtilitate philosophantem de triplici intellectu trium coelorum: facit enim tres coelos infra animam, et tres in anima, et totidem supra animam; atque ad unumquodque istorum ponit raptum peculiarem. Quamquam satis est huic loco, Paulum idcirco dici raptum ad tertium coelum, praedicto modo intellectum, quod, animo a sensibus alienato, fuerit elevatus ad sublimia quaedam et supernaturalia perfecto quodam modo cognoscenda; quomodo ea cognoscunt angeli, qui in coelis sunt; ut ratione hujusmodi cognitionis, in tertio coelo secundum animam aut mentem fuisse dicatur.
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3. Et scio hujusmodi hominem. Hic quoque se ipsum intelligit.
Sive in corpore, sive extra corpus, nescio; Deus scit. Eadem verba rursus, parenthetice, interponit, humiliter scire se negans, qucd nescit; ut fidem mereatur in eo, quod scire se affirmat.
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Quoniam raptus est in paradisum. Id est: quod raptus sit in paradisum. Ex hac parte jam evidentius apparet, Apostoli dubitationem non esse, fueritne rapta anima simul cum corpore, an sine corpore, sed eam, quae superius explicata est. Sejungit enim raptum esse ab eo, quod dixit: tw corpore, vel extra corpus; ita ut cum eo construi non possit. Paradisum, non terrestrem sed coelestem recte plerique omnes intelligunt, id est, supernae beatitudinis locum; tametsi dissentit Epiphanius in epist. ad Joannem episcopum Jerosol., quae exstat inter epistolas Hieronymi. Disputans enim contra Origenem contendit, paradisum, de quo Paulus loquitur, eundem esse cum paradiso, e quo pulsus fuit Adam. At communis interpretum sententia nobis multo magis probatur, de coelesti paradiso Paulum loqui, id est, de loco beatorum, ut proinde paradisus a tertio coelo non videatur esse diversus, licet aliqui diversum imaginentur. Unde quaeritur, utrrm Paulus duas diversas hoc loco revelationes commemoret, an vero unam eamdemque diversis verbis. Commentator Ambrosii, Primasius et Anselmus existimaDt, diversas fuisse. Quod et Gregorius indicat, se sentire, lib. 19. Moral. cap. 5., cum dicit, Paulum ad tertium coelum raptum, rursumque raptum in paradisum. Favet his ipsa repetitio verborum: sioe in corpore etc, quae viderentur inaniter repeti, si de eadem visione sermo esset. Accedit, quod plurali numero dixerit Apostolus: Veniam ad visiones et revelationes Domini. Plures ergo narrare instituit. Eadem sententia Chrysostomi ac caeterorum Graecorum e»se videtur; quamvis enim dicant, Apostolum multas visiones recensere potuisse, idecque dixisse numero plurali: Veniam ad visiones etc, caeterum unius solummodo meminisse, modestiae causa; revera tamen duas faciunt; unam autem vocant ex duabus constantem et continuatam. Dicunt enim, Paulum primo raptum fuisse e terra in teitium coelum, et mox e tertio coelo in paradisum. Quod autem una eademque sit visio, quadam repetitione significata, sentiunt S. Thomas, Liranus, Cajetanus, Catharinus, aliique neoterici. Disputat de eadem re B. Augustinus lib. 12. de Genesi ad lit., ac tandem capit 34. in eam partem inclinatur, ut paradisus, de quo Apostolus, non alibi, quam in tertio coelo intelligatur; quem et vocat paradisum paradisorum; unde nec visiones distinguit, sed nr.ara facere videtur. Idque sane ex Apostolo probabilius apparet. Primum, quia secundo loco non aliud tempus adscripsit praeter illud, quod initio posuerat, quatuordecim annorum. Deinde, quia in priori parte non dicit, quid viderit, audiverit, vel egerit; sed utramque narrationem ex altera supplendam relinquit; quasi nihil diversum m una, quam in altera, contigerit. Si ergo ejusdem temporis utraque visio est, et, si non alia vidit vel audivit in una, quam in altera, consequenter et locus idem fuit, et eadem visio. Confiroiat hoc et communis Ecclesiae sensus, quae post Christi in coelos ascensionem non alium agnoscit paradisum, ad quem fidelium vota suspirent, quam patriam coelestem. Certe Lucae 23., quum Dominus dicit latroni: Hodie mecum eris in paradiso, paradisus pro loco beatitudinis ponitur, ut hic, quamvis tunc nondum tertium coelum esset ille locus hominibus. Non tamen negandum est, quandam rationis diversitatem in diversis vocabulis Apostolum significare voluisse, quam Thomas et Cajetanus ita explicant, ut dicere voluerit Apostolus, se raptum fuisse non solum secundum vim intellectivam ad cognoscendum quaedam sublimia mysteria, quae insinuantur per tertium coelum, verum etiam secundum voluntatem, ad percipiendum ex hujusmodi cognitione specialem quandam et ineffabilem suavitatem; quod intelligitur nomine paradisi. Nam paradisus hortum significat amoenitatis ac voluptatis. Argumentum sumptum ex plurali numero visionum ac revelationum facile solvitur, si dicamus, multa Paulo revelata fuisse eodem tempore, et propter hoc vocari pluraliter visiones et revelationes. Hoc sensu talis eritsermonis continuatio: Scio, inquam, hujusmodi hominem.
Et audivit arcana verba, quae non licet homini loqui. Arcana, Graece, ineffabilia, vel non dicenda, ut posterior pars sit prioris expositio. Non refert autem, sive verba pro signis rerum accipias; sive, quomodo frequenter in Scripturis accipiuntur, pro rebus ipsis, quae verbis significari solent, nam sensus utroque modo constat; ita tamen, ut priori modo verba non sensibilia, sed intelligibilia significentur. Fuit enim haec visio pure intellectiva. Quod vero dicit: quae non Hcet homini loqui, multiplicem potest habere sensum pro diversa significatione verbi licet, et prout illud homini potest regi a diversis. Aut enim sensus est, non esse homini licitum ea verba loqui; aut, non esse licitum ea verba loqui cuiquam homini, aut, non esse homini possibile ea verba eloqoi, aut denique, non esse possibile ea verba eloqui cuiquam homini. Quae tota varietao intelligendi etiam in Graeco textu locum habet. Secundum sensum multi tradunt; aliis vero non paucis placet tertius senfus; hoc enim dici solet ineffabile, quod homini non est possibile eloqui seu verbis explicare. Sic idem Apostolus supra cap. 9.: Donum Dei inenarrabile vocat, et Rom. 8. gemitus inenarrabiles dixit, et Petrus 1. epistolae cap. 1. laetitiam inenarrabilem. Atque hic sensus etiam B. Thomae magis probatur. Itaqr.e sentit Apostolus, illa, quae audivit, talia et tanta esse, ut ea verbis humanis explicari nequeant; quippe cum rei magnitudo facultatem humani sermonis excedat. Ex hoc loco bene colligunt Augustinus tract. 98. in Joannem, Theophylactus et Oecumenius, Apocalypsin, Pauli nomine aliquando evulgatam, apocrypham esse et falro titulo inscriptam. Quomodo enim scribi potuerunt arcana verba, quae non licet homini loqui? Non male tamen in genere quidam speculantur de mysteriis P^ulo ostensis, unde Gregorius hom. 4. super EzechieJem putat, Apostolum in hoc teitio coelo vidisse ordines agminum coelestium, quos pcstea descripsit Col. 1. et alibi, cujusmodi aliquid etiam Theodoretus annotavit. Alii plenius eum instructum arbitrantur demysterio vocationis gentium, deque caeteris ad religionem Christianam pertinentibus. Porro S. Augustinus lib. 12. de Genesi ad literam et epistola 112. ad Paulinam, atque eum secutus Beda, Anselmus et Thomas in suis commentariis, existimant, Paulum in hoc raptu divinam essentiam vidioso, quomodo videtur a beatis; eo solum discrimine, quod Paulo contigerit, duntaxat in transitu videre, quod beati vident permanenter. Eadem sententia legitur apud Hugonem Victor. q. 34. super hanc epistolam. Verum apud scriptores Graecos et Latinos vetustiores, qui in Paulum commentati sunt, nihil tale legitur. Et vero si totus hic locus diligenter expendatur, non multum probabilitatis in illa opinione reperietur. Quamvis enim in eo, quod dicit Apostolus, se audivisse arcana verba, quae non licet homini loqui, significare voluerit visionom aliquam, quia dixerat: Veniam ad visiones (non enim in intellectu videre et audire distinguuntur, sicut in sensu) verumtamen ad significandam perfectissimam visionem, quae est visio Dei per essentiam, non fuisset usus metaphora acctpta a sensu inferiori, dicemlo, se audi visse; multo quippe minus est audire, quam videre, magisque secundum Scriptuias ad fidem pertinet auditus, quam ad visionis evidentiam, quia fides ex auditu, Kora. 10. Deinde de Deo sive essentia Dei non diceret pluraliter verba; praesertim cum in divinis non sit, nisi unum verbum. Quocirca phrasis illa: audire verba, nulla parte videtur accommoda, per quam significetur visio Dei per essentiam. His adde Patrum sententias, quorum quidam, ut Ambrosius lib. 5. de fide ad Gratianum cap. ultimo, et Gregorius lib. 13. Moral. cap. 38., et hom. 8. super Ezechiel., nominatim ac diserte a Paulo removent essontiae divinae visionem. Caeterum plurimi ac paene omnes univeise negant, quemquam hominem in hac mortali vita Deum vidisse aut videre i posse ea visione, quae beatis servatur in futurum. De qua re tota accurate egimus in 2. sent. dist. 8. Neque vero diversum probat, quod in tertium coelum et in paradisuw (quibus nominibus locum beatorum significari supradictum est) raptum se fuisse, dicit Apostolus; non enim illuc raptus est quoad communicationem visionis Dei beatis propriae, sed quoad eonv muuicationem mysteriorum quorundam ineffabilium, similiter beatis propriam, quam esset perpetuo retenturus. Non meminit aut hic illius visionis, qua ipsum Dominum vidit, quia de illa jam semel iterumoue locutus fuerat in priore epist. cap. 9. et 15.
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5. Pro hujusmodi gloriabor. Id est, de illo tali homine, quem novi, gloriabor; non autem de me, ut statim sequitur. Nam illum hominem, tanta revelatione dignatum a Deo, quasi finxit alterum a se lnultis infirmitatibus subjecto, quia qualitates et accidentia divorsa sunt, licet in eundem hominem cadentia; sicque illam suam excellentiam, quasi sit alterius hominis, per humilitatem dissimulat. Itaque in ea re est fictio quaedam personae velut a sua persona diversae.
Pro me autem nihil gloriabor. Graece: De me ipso autem non gloriabor; scilicet ut de me, vel in mea persona.
Nisi in infirmitatibus meis. Juxta id, quod supra dixerat: Si gloriari oportet, quae infirmitatis meae sunt, gloriabor; quo loco satis explicatum, quas Apostolus vocet suas infirmitates.
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6. Nam et si voluero gloriari, non ero insipiens. Ambrosianus et Graeca conjunctionem et non legunt, tametsi addita lucem adfert orationi. Sensus est: Nam etsi de meipso voluero gloriari in his, quae gloriosa videntur hominibus, ut sunt visiones et rovelationes; revera non ero insipiens, licet aliquo modo futurus similis insipientibus.
Veritatem enim dicam. Ex superioribus intelligendum est, Apostolo fuisse necessitatem gloriandi, ut gloriam pseudapostolorum falsam et Corinthiis noxiam reprimeret. Qua necessitate constituta, bene sequitur: Veritatem dicam; ergo si gloriatus fuero, non ero insipiens; alioqui, etiam in veris, gloriationem stultam esse, persaepe contingit.
Parco autem, ne quis me existimet. Graece et Syriace: in me existimet, quod sic videtur intelligendum: Ne quis imputet in rationes meas. Id enim sonat phrasis Graeca, quae habet pronomen accusativi casus. Et eum sensum insinuavit interpres Theophylacti, dum vertit: Ne quis imputet mihi.
Supra id, quod videt in me. Multa exemplaria legunt: quod videt me; quibus Graeca et Syriaca cum Ambrosiano patrocinantur.
Aut aliquid audit ex me. Quod dicit Apostolus, tale est: Ab hujusmodi magnis et gloriosis recensendis abstineo, vestri causa, ne quis propter illa plus mihi tribuat ac majorem existimet, quam mea facta, quae videt, et meus sermo, quem GulL fiitil Comm. Tom. U. audit, me esse declarant. Nam, ut annotant Graeci, si victimas ei mactare, tamquam Deo, voluerunt Lystrenses propter claudum sanatum, Act. 14.; et si Melitenses Deum appellabant, quod viperam de manu illaesus excussisset, Act. ultimo; quid non tandem honoris ei impendissent homines, si praeterea magnificas illas revelationes eis manifestasset.
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7. Et ne magnitudo revelationum extollat me. Graece: Et magnitudine, sive excellentia revelationum ut ne extollar. Ferme consonat Ambrosianus textus, necnon Augustinus in quaestionibus super librum Judicum; quorum alter legit: sublimitate; alter: in magnitudine. Inter nostram lectionem et Graecam hoc interest, quod secundum Graecam posset esse sensus: Ne ob magnitudinem revelationum extollar ab hominibus; juxta id, quod dixerat: Ne quis me existimet etc.; sic enim intellexit Photius apud Oecumenium. Sed bene rejicit hoc Theophyl., eumque reddit sensum, quem et contextus exigit, et interpretatio Latina magis expressit: Ne prae magnitudine revelationum insolescam et vane gloriosus sim. Nam (inquit) et ipse Paulus homo erat. Itaque hic locus ostendit, Apostolum non ita fuisse confirmatum in virtute, quin adhuc extolli posset in superbiam.
Datus est mihi stimulus carnis meae. Graece: Datus est mihi stimulus, seu palus, carni, id est, in carne. Neque enim Graece est xsvxpov, ut Act. 9.: Durum est tibi contra stimulum calcitrare; sed oxoXotJ/, quod proprie palum peracutum significat, tametsi etiam pro stimulo et aculeo ponitur interdum. Sequitur anpositive:
Angelus satanae. Graece est Zatdv indeclinabile sine articulo; ut proinde ambiguum sit, utrum angelus Satanas intelligatur, id est, angelus adversarius, ut vult Cajetanus, Faber et alii nonnulli; an vero angelus Satanae, quomodo plerique omnes accipiunt, tam Graeci, quam Latini; idque rectius, juxta consuetam phrasim Scripturae, qua ministri Satanae seu diaboli vocantur angeli ejus. Ut me colaphizet. Id est, colaphis caedat. Repetunt hic Graeci: ut non extollar; quod et in quibusdam exemplaribus Ambrosiani textus additum legitur, licet in Romanis absit. Porro quem Apostolus dicat stimulum carnis, sibi datum ne extolleretur, quem et angelum Satanae vocat; vetus dubitatio est, necdum hactenus explicata, de quo primum illud annotatu dignum, quod scribit Hieronymus epistola 25. ad Paulam super obitu Blaesillae, monitorem quendam humanae imbecillitatis, ad revelationum humiliandam superbiam, Apostolo Paulo appositum fuisse; in similitudinem triumphantium, quibus in curru retro comes adhaerebat, per singulas acclamationes civium dicens: Hominem te esse, memento. Notandum etiam, quod Augustinus lib. 2. de peccatorum meritis, cap. 16. existimat, Paulum hcc carnis stimulo, quisquis ille fuerit, usque ad mortem non caruisse. Quod et consentaneum est verbis Apostoli, negantis, se exauditum in eo, quod Dominum rogavit, ut hoc malum ab ipso discederet. Sed enim quis fuerit hic stimulus Pauli monitor, memorati Patres iis locis non exponunt. Imo Augustinus libr. de natura et gratia, cap. 27. se nescire fatetur. In quem Augustini locum est dignum lectu scholion Henrici Gravii. Feruntur autem variae sententiae, quarum una est, Paulum cephalalgia seu capitis dolore graviter ac saepe laborasse. Cujus quidem opinionis fere omnes meminerunt interpretes, itemque Hieronymus m commentario epistulae ad Galat. super illud cap. 4.: Et tentationem vestram in carne mea non sprevistis. Sed vix ulli sunt, qui approbent; adeoque Graeci diserte rejiciunt, eo scilicet argumento, quod Apostolus hunc stimulum vocef angelum Satanae; nam Apostolo meulo dolorem capitis a Satana, id est, Pabolo, fuisse immissum, et, ut Oecudianius loquitur, Pauli caput diaboli manibus fuisse traditum, ut rem perabsurdam, non sine ratione, existimant, cum Paulus is fuerit, qui potestatem haberet alios homin^s tradendi Satanae, qui id meruissent. Pari ratione refelluntur, qui stimulum interpretantur iliacum seu viscerum dolorem; cujus meminit S. Thomas in comment.; et omnino, qui morbum seu dolorem aliquem corporis significatum putant; de quo generaliter meminerunt Chrysostomus Hom. 6. de laudibus Pauli, et Augustinus super Psalm. 98. et 130. His igitur opinionibus rejectis, Chrysostomus acreliqui commentatores Graeci, atque inter Latinos Ambrosianus et Primasius, contendunt per stimulum carnis, qui idem angelus Satanae fuerit, intelligi oportere Pauli adversarios, a Satana concitatos ad hoc, ut ejus praedicationi et piis conatibus, velut quidam stimuli seu pali oppositi, ubique resisterent; quales fuere Alexander aerarius, Hymenaeus, Philaetus, Demetrius, et psenuapostoli, contra quos agit in hac epistola. Caeterum quamvis hi plurimi fuerint, idcirco tamen Apostolum numero singulari dixisse: angelum Satanae, quod plerumque singulis locis unus quispiam esset, qui Paulo resisteret, ducemque se aliis ad resistendum praeberet. Probant hunc suum commentarium, quod Paulus de hujusmodi stimulo videatur interpretari semetipsum verbis sequentibus, dum nominat infirmitatem sive infirmitates, atque eas ipsas mox exponit per contumelias, pericula, persecutiones et angustias pro Christo toleratas; quae nimirum ab adversariis ei passim suscitabantur. Qua ratione motus Cajetanus, in eandem sententiam propendet. Verum obstare videtur, non modo quod ratio, propfcer quam dicunt, Apostolum, cum de multis loqueretur, non tamen dixisse: angelos, sed angelum, coacta sit, et longe petita; sed etiam quod ait stimulum hunc carni, sive in carne sua, datum; quod quomodo convenienter de adversariis Evangelii dicatur, illi non explicant. Ac sane quamvis multa Paulus in carne, id est, in corpore passus fuerit ab adversariis, magis tamen illi, Paulo resistentes, spiritum ejus aflfl.igebant, quam carnem. Adde, quod non solus Paulus, verum etiam Petrus ac caeteri Apostoli atque insignes Evangelii praecones passi sunt ejusmodi adversarios; velut Simonem magum, Diotrephetem atque alios; imo et Christus ipse pontifices Judaeorum, Scribas et Pharisaeos. Nemo tamen illis propter istiusmodi causam attribuit stimulum carnis. Jam nec ignorabat Paulus, egregios Christi et Evangelii ministros numquam carere adversariis a Satana suscitatis; idque adeo ad gloriam Evangelii pertinere, ut icter adversariorum oppugnationes ac bella magis etiam efflorescat; proinde nec orandum fuisse, ut (quemadmodum dicunt) Evangelica praedicatio sibi sine periculis et adversariis procederet. Quae certe fuisset imprcba petitio, nisi sic eam intelligas, ut voluerit Apostolus, huju3modi adversitates minui, non autem (quod verba ejus sonant) simpliciter auferri. Porro non pauci putant, Apoetolumper carnis stimulum indicare voluisse incentivum libidinis; quod in carne patiebatur, ut qui etiam alibi videatur tale quid insinuare; dicit enim 1 Cor. 9.: Castigo corpus meum et in servitutem redigo. Quod utique pertinet ad motus carnis reprimendos. Et Rom. 7. post alia: Video, inquit, aliam legem in membris meis, repugnantem legi mentis meae. Quae lex membrorum etsi latius pateat, maxime tamen apparet in motibus libidinosis. Sensum hunc proponunt, nec rejiciunt Primasius, Sedulius, et Anselmus; Haimo vero etiam probabiliorem existimat. Quin et Hieronymus in epistola ad Eustochium de custodia virginitatis, et ad Demetriadem de virgin. servanda cap. 6., et ad Rusticum monachum de vivendi forma, cap. 3., nec non Augustinus concione 2. in Psalmum 58. probare videntur. Augustini verba sunt: Accepit Apostolus stimulum carnis, a quo colaphizaretur. Quis nostrum hoc dicere auderet, nisi ille confiteri non erubesceret? Eadem verba retulit Beda in commentarium. Sic autem neque de morbo corporis, neque de persecutionibus loqueretur Augustinus; neque apparet, de quo aptius, quam de stimulo carnalis tentationis intelligatur. His accedit Theophylactus, apud quem, post allatam communem Graecorum expositionem, haec in veteri versione sequuntur: Vel, quod satius est, Veneris incitamenta, quibus mcxime urgebatur, his verbis expressit. Qui locus Theophylacti, cur a recentiori inteiprete in alium ac diversum sensum translatus sit, exploratum non habeo, Graeco Theophylacti codice destitutus. Denique ad hunc modum S. Thomas secundo loco interpretatur, Augustinum citans autorem; et post eum Liranus. Quibus adde Salvianum in serm. de circumcisione, qui fertur Cypriani titulo, ubi stimulum carnis exponit insitum nobis ex Adam concupiscentiae vitium. Innuit hoc ipsum Beda in hom. dominicae 5. post Pascha, dum Apostolum dicit petivisse, ut tentatione careret. Hanc expositionem libr. deMonachis cap. 30. probat Bellarminus testimoniis veterum, et ratione ostendit esse praeferendam. Sensum hunc probabilem reddit primum, quod Apostolus dicit, stimulum carnis sibi datum ad humilitatis custodiam, ne scilicet magnitudine revelationum extolleretur; singulariter enim ad conservandam humilitatem sacctortim facit, quod in excellentia virtutum nondum liberos se sentiant a tentatione carnalis libidinis. Secundo, quod stimulum nominat, eumque carni datum, secundum Graecam lectionem, id est, qui pungeret ac stimularet carnem Apostoli; quod quidem maxime competit in stimulum libidinis. Postremo quod addit; ut me colaphizet, id est, ignominia afficiat, vilemque reddat et contemptibilem. Nam eo vocabulo significari ignominiam, docent alia ipsius Apostoli loca, ut cap. praecedenti: Si quis in faciem vos caedit. Secundum ignominiam dico; et 1 Cor. 4.: Colaphis caedimur. Atqui maxime ad ignominiam et pudorem hominis pertinet, pati in carne sua turpes ac bestiales motus libidinis. Jam vero palam est, nihil istorum perinde convenire in morbum corporis, aut in adversarios Pauli. Porro ctimulus ille videtur ea ratione vocari angelus Satanae, quia diaboli partes et regnum adjuvat, incitando homines ad peccata et inquinamenta carnis; vel quia diabolus hujusmodi stimulo tanquam angelo seu ministro atque instrumento suo utitur ad rognum peccati propagandum. Nam res inanimatas vocari angelos, ministros, nuntios, non est alienum a Scriptura. Dicitur enim Psalmo 103.: Qui facis angelos tuos spiritus, et ministros tuos ignem urentem. Quod ad literam de ventis et fluminibus intelligitur a multis. Et Psalmo 148.: Ignis, grando, nix, glacies, spiritus procellarum, quae faciunt verbum ejus; scilicet tanquam angeli ejus et ministri. Si cui tamen haec interpretatio de angelo Satanae coactior videtur, et magis putet ad personam referendum, praesertim quia sequitur: Rogavi Domimtm, ut discederet a me, quod in personam aptius quadrat; dici poterit, significari daemonem aliquem diaboli ministrum, quo tentante et stimulante Paulus hoc malum in carne passus fuerit. Nam daemones etiam iis tentationibus, quae a carne et a mundo fiunt, sese incentores admiscere, in confesso est. Rejiciunt quidem longissime memoratam expositionem stimuli carnis Faber et Erasmus, tamquam indigna sit Paulo, tali viro, eoque jam sene; sed qui miratur in Paulo sene carnis incentivum, miretur et in Gregorio Nazianzeno, qui jam senex de eo carnis suae malo saepe graviterque in scriptis suis conqueritur. Loca sunt in carmine adversus carnem; et altero de calamitate naturae suae; et tertio, de rebus suis; et in epistola 96. Vide et B. Augustinum sermone 43. de verbis Domini, cap. 9. Quamquam Paulus, quando hanc epistolam scripsit, annos habebat dumtaxat quinquaginta septem, ut Baronius declarat Tom. 1., docens, eum interfectum, quum annos haberet eexaginta octo; epistolam autem hanc scriptam undecim annos antea. Neque sane putandum est, hujusmodi sanctos viros a motibus carnis prorsus liberos esse, licet id forte paucis quibusdam, singulari privilegio, fuerit a Deo concessum. Si quaeras, a quo datus fuerit Paulo stimulus carnis, idemque angelus Satanae, respondet indubitanter Augustinus lib. de nat. et gratia, cap. 27., et ex illo Beda in commentario, datum fuisse a Deo, non a diabolo. Neque enim, inquit, diabolus agebat, ne magnitudine revelationum Paulus extolleretur, et ut virtus ejus perficeretur; sed Deus. Ab illo igitur traditus erat justus colaphizandus angelo Satanae, qui per eum tradebat et injustos ipsi Satanae. Sic Augustinus. Quod non ita intelligendum, quasi Deus carnalis tentationis autor fuerit, aut peccatum aliquod malo angelo praeceperit, quod nefas est sentire; sed quia per divinam suam providentiam permittere voluit et ordinavit, ut Paulus ad hunc modum colaphizaretur.
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8. Propter quod ter Dominum rogavi, ut discederet a me. Graece: Propter hoc, vel super hoc, id est, super hac re. Nec minus apte verti potest: Propter hunc, scilicet stimulum carnis angelum Satanae, propter quem ter rogasse se Christum Dominum dicit, ut discedere sive absistere eum a se juberet. Non quod contentus fuerit, ter tantum orasse pro depulsione mali tam molesti; sed quia, quemadmodum ait S. Thomas, ter expresse magisque devote et instanter hoc petiit • vel, secundum Graecos, ter, id est, frequenter; vel denique non saepius, quam ter, eo quod post tertiam orationem acceperit a Domino responsum.
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9. Et dixit mihi, Dominus. Ubi nota Paulum obiter aliam adhuc revelationem sibi a Domino factam insinuare.
Sufficit tibi gratia mea. Quasi dicat: Non est tibi necessariumnequeexpediens, ut fiat, quod petis, id est, ut auferatur a te stimulus carnis; quia sufficit tibi ad malr.m hoc, quodcumque illud est, superandum, gratia mea, id est, favor ac benevolentia mea, qua tibi volo benefacere. Per hanc enim gratiam meam etiam de illo angelo colaphizante victoriam reportabis. Quod quidam gratiam hic intelligunt miraculorum, non recte se habet. Non enim ea sufficeret; sed magis occasio esset inflationis, si abesset gratia, quam diximus.
Nam virtus in infirmitate perficitur. Graece: Nam virtus mea etc. Virtus autem potentiam hoc loco significat, non virtutem moralem, ut humilitatem, patientiam, temperantiam, tametsi ad hunc modum S. Augustinus lib. 3. contra 2. epist. Pelag. cap. 7., et B. Thomas in comment., necnon alii Latinorum expcnant, sed Graeco vocabulo 86v«ju<; repugnante. Et quidem secundum Graecos sensus est hujusmodi: Non expedit tibi, stimulum illum carnis a te auferri, quia potentia gratiae meae maxime declaratur in infirmitate, dum per eam fit, ut sive tentatio carnis, sive persecutiones a malis hominibus illatae, sive quidquid aliud infirmitatis nomine potest hic intelligi, superetur a te, aut, nenoceat, toleretur, et per hoc magis illustrem forremque te reddat. Caeterum alii virtutem Christi intelligunt, quae Paulo inerat a Christo, et a qua Paulus ipse fortis ac potens dicebatur. Hunc enim intellectum exigere videtur id, quod mox sequitur: ut inhabitet in me virtus Christi, ac magis etiam illud, quod paulo post dicit, velut explicans praesentem eententiam: Cum infirmor, tunc potens sum. Conferenda sunt, quae dicebamus supra, ad illud cap. 4.: Ut sublimitas sit virtutis Dei. Sic autem intellecta virtus Christi non solum declaratur in hominis infirmitate, verum etiam proprie perficitur et confirmatur. Atque isto modo virtutem acceperunt in his Apostoli verbis Hieronymus epist. 25. ad Paulam super obitu Blaesillae, et commentator Ambrosianus. Infirmitatem vero etiam ad illud infirmitatis genus, quod in mentis ac virtutum imperfectione consistit, Augustinus extendit lib. de gratia Christi, cap. 12., itemque sermone 5. de verbis Apostoli, et contra duas epist. Pelagian. loco supra citato; non quod proprie virtus seu fortitudo Christiani hominis in hoc genere infirmitatis perficiatur, cum sit ei contraria: sed quia, sicut Augustinus loquitur, perfici non potest homo, qui se non fateatur infirmum. Unde et Hieronymus in epistola ad Ctesiphontem anirmat, hanc unam praesentis vitae perfectionem esse, ut te imperfectum agnoscas. Verum et si rectissime secundum fidei analogiam haec dicantur, attamen haec infirmitatis tam larga accepf.io contextui apostolico minus convenit. Videtur enim Apoctolus per infirmitates ea significare, quae patiebatur tam in corpore, quam in animo, comprehensis etiam tentationibus carnis et diaboli, non autem animi vitiis aut peccatis; et virtutem ponit in patientia atque victoria infirmitatum, non autem in agnitione. Porro circa hanc Apostoli petitionem et Domini responsionem sciendum est, non ideo Apostolum non fuisse exauditum, quod male petiverit; neque enim reprehensa fuit a Domino ejus petitio; sed quia petebat aliquid, quod cum esset per se bonum, nesciebat sibi non expedire. Hoc autem Domino revelante didicit Itaque Hcet exauditus non fuerit in eo, quod expresse voluit et petivit, exauditus tamen fuit secundum id, quod implicite voluit atque intendit, id est, bonum suum salutare. Hinc beatus Hieronymus (citante S. Thoma) in epistola ad Paulinum: Bonus Dominus, inquit, qui saepe non tribuit, quod volumus, ut tribuat, quod malltmus. Hoc igitur exemplum Pauli et similia nos docet, illam Domini promissionem: Quidquid petieritis Patrem in nomine meo, dabit vobis, Joann. 15., cum hac imprimis necessaria restrictione intelligendam esse: Quidquid expediens saluti vestrae petieritis. Nam exaudire in eo, quod non expedit, non esset beneficium tribuere, sed malum inferre; quod utique contra intentionem orantis est.
Libenter igitur gloriabor i?\ infirmitatibus meis. Sermo plenior est in Graeco, quomodo et apud Ambrosianum legitur: Libentissime itaque magis gloriabor in infirmitatibus meis. Id est: Quandoquidem, juxta responsum Domini, virtus in infirmitate perficitur, equidem, si gloriandum est. libentissime gloriabor in infirmitatibus meis, magis ac potius quam in ulla alia re, qua videar. excellere. Aut secundum Theophylactum: Potius gloriabor in infirmitatibus meis, quam contristabor in illis.
Ut inhabitet in me virtus Christi. Ambrosius: Ut praetendat in me, Theophylacti interpres: Ut tentorium figat super me. Recipit enim verbum Graecum hujusmodi interpretationes. Sensus est: Ut fixam in me sedem habeat, magisque in dies super me confirmetur potentia Christi; qua nimirum potens sum in Christo ad superandas omnes"infirmitates. Ostendit hic locus, Christi jfuisse verba dicentis: Sufficit tibi gratia mea; nam virtus mea etc.
12:10
10. Propter quod placeo mihi in infirmitatibus. Ncn tamquam per se expetendis, sed quatenus per illas in me perficitur atque inhabitat virtus Christi. Hanc enim causam beneplaciti, seu gaudii, quod capere se dicit ex infirmitatibus, significare voluit dicendo: Propter quod, id est, propter insignem earum utilitatem, quam dixi. Nec male refertur hoc etiam ad stimulum carnis, sic intellectum, quomodo Latini multi intelligunt. Stimulus enim carnis,'ut ait S. Thomas, etsi se* eundum se vitandus, tamen, in quantum est via ad virtutem et exercitium virtutis, appetendus est; licet non fateamur, eum simpliciter appeti posse. Cui responsioni congruit, quod superius dixit Apostolus, hunc carnis stimulum sibi a Deo datum esse; scilicet in quantum esset virtutis exercitium. Qua de re vide nostrum commentarium in 2. dist. 23.
In contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo, scilicet illatis ac toleratis. Hae sunt infirmitates, de quibus locutus est; tametsi non ex toto genere. Easdem fere et similes recensuit cap. 6. Quo loco exposuimus, quas dicat necessitates, et quas angustias. Addit autem: pro Christo, quo materiam significet gloriationis. Quae enim est gloria, si peccantes et colaphizati, sujfertis? ait Petrus 1. epist. 2.
Cum enim infirmcr, tunc potens sum. Id est: Cum imbecillis sum, cum subjicior infirmitatibus praedictis easque patior, tunc potens sum, non mea, sed Christi virtute, quae me facit omnibus illis superiorem; ideoque merito glorior ac placeo mihi in illis.
12:11
11. Factus sum insipiens. Additur in Graeco: glorians. Et referenda est tota sententia ad totam gloriationem praecedentem, quam hic rursus excusat. Sensus enim est: Gloriando ac me ipsum laudando factus sum quasi insipiens. Ratio hujus sermonis satis a nobis superius explicata est.
Vos me coegistis. Id est, vestra me causa compulit ad hanc quasi insipientiam, qui tanti facitis pseudapostolos, mei contemptores. Similiter utique dicere poterat beatus Job amicis innocentiae suae calumniatoribus, apud quos prolixa meritorum suorum commemoratione se laudavit cap. 29. 30. et 31. Poterat, inquam, dicere: factus sum insipiens, vos me coegistis. Debebat enim non solum innocentiam suam a calumniis vindicare, verum etiam perniciosum errorem amicorum, ex quo calumniae proficiscebantur, eo pacto refellere.
Ego enim a vobis debui commendari. Vos, inquit, me ad hanc veluti stultitiam coegistis, qui defueritis officio erga me vestro, nimium addicti pseudapostolis. Nam vestrarum partium erat, me doctorem et Apostolum vestrum commendare, meamque dignitatem adversus obtrectatores tueri.
Nikil enim minus fui ab iis, qui sunt supra modum Apostoli. Fui, non feci, quod vulgares quidam codices babect, legendum esse, docent plura ac probatiora mss. exemplaria, sunragantibus etiam bibliis Clementinis. Nec secus legisse Ambrosianum, Anselmum, et scholiasten Hieronymi operibus adjunctum, declarant eorum commentarii. Graece ad verbum est: Nihil enim defeci. Hieronymus lib. 3. dial. contra Pelagianos: Nihil enim mihi defuit ab iis, qui supra modum sunt Apostoli. Sensus est: Quod ad gratiam et functionem attinet Apostolici munens, nihilo inf erior fui, nihil minus praestiti, quam illi, qui supra modum Apostoli sunt, id est, Apostolorum primi atque praecipui. Quos autem hoc nomine significet, plenius expositum est cap. superiori. Sed hic rursum observa modestiam Pauli, qui cum plus omnibus laborasset, tamen contentus fuit dicere, se non mferiorem caeteris fuisse. Ac revera satis hoc erat contra pseudapostolos, negantes, Paulum aequalem esse Apostolis, qui cum Christo fuerant in carne versati; aequalem autem intellige, in apostolico munere, donisque ei connexis; cujusmodi erat gratia miraculorum, cujus etiam mox infra meminit. Quocirca nihil locus derogat praerogativae Petri, qui totius Ecclesiae lectur et pastor constitutus, etiam caeteris Apostolis major atque superior fuit.
Tametsi nihil sum. Praecedentibus adhaeret haec particula, qua, more suo, contra tentationem superbia.e, revocat se per veram humilitatem ad consideralionein infirmitatis, et (ut ita dicam) nullitatis propriae. Sensus enim est: Nihil sum ex me ipso; sed totum, quod sum, quod habeo, et quod ago, gratiae Dei in me et per me operanti acceptum refero. Sic in prima epistola cap. 15., cum dixisset: Abundantius illis omnibus laboravi, subjunxit: Non ego autem, sed gratia Dei mecum.
12:12
12. Signa tamen apostolatus mei facta sunt super vos. Graece et Syriace: signa quidem Apostoli facta, seu perfecta, sunt in vobis. Huic lectioni in eo, quod habet: Apostoli, non apostolatus mei, consentiunt Ambrosianus textus et non pauci codices Latini mss. Signa iipos£o£ivocatopera, quae probant, ipsum Apostolum esse, qualia statim enumerat Quamquam oigna Apostoli possunt etiam intelligi miracula apostolica; nam signorum nomine miracula significari, frequentissimum est in Scripturis. Hoc modo sensus et ratiocinatio Apostoli talis erit: Miracula non quaevis, sed tam magnitudine, quam numero apostolica patrata suntapadvos, ac vobis videntibus. At ea miracula non ab alio, quam a me facta sunt; igitur negari non potest, me esse Apostolum magnis illis Apostolis similem. Ad hunc sensum invitat Graecum verbum, quod significat: effecta, patrata. Caeterum in vobis, non super vos, etiam Ambrosianus legit.
In omni patientia. Primum signum Apostoli nominat omnimodam ac perfectam patientiam, Apostolis?„ Christo singulariter commendatam, quando dixit: In patientia vestra possidebitis animas vestras. Primus character Apostoli, ait Theophylactus, est patientia, quae facit omnia dextre ac strenue ferre. Quoniam autem patientia, teste Jacobo Apostolo, opus perfectum habet, idcirco sub patientia licebit caeteras Apostolici animi virtutes comprehendere.
In signis, et prodigiis et virtutibus. Haec inter signa Apostoli secundo loco ponit, etsi primum admirationis locum habeant apud homines. Quomodo differant haec tria, non constat. Oecumenius putat, unum quiddam idemque per ea significari. Plerique distinguunt, alii aliter. Nobis ea maxime probabili3 distinctio videtur, quam inter signa et prodigia dedimus in expositione epist. ad Rom. 15., quam hoc loco non est necesse repetere. Quid autem virtutr.m nomine significetur, item a nobis dictum est 1 Cor. 12. Jam, quoniam superius diximus, signa Apostoli posse intelligi miracula apostolica, quorum tamen exemplum non potest assignari patientia, restat explicandus etiam ille sensus. Miracula, inquit, apostolica apud vos, a me facta sunt, non cum fastu et imperio, quasi propterea me extollens, vosque in servitutem redigens, sicut facere conanturpseudapostoli; sed cum omni patientia et humilitate; facta sunt, inquam, multipliciter, id est, in signis, et prodigiis et virtutibus.
12:13
13. Quid est enim, quod minus habuistis prae caeteris Ecclesiis? Id est, qua in re fuistis inferiores caeteris Ecclesiis, non iis solum, quae ab aliis Apostolis, sed etiam, quae a me fundatae sunt? Nam Apostolum comparare Corinthios cum aliis Ecclesiis etiam a se fundatis, satis constat, tum ex eo, quod dixit superiori capite: Alias Ecclesias exspo- Havi, tum ex verbis hic sequentibus:
Nisi quod ego ipse non gravavi vos. Scilicet accipiendo sumptus in ministerium meum; quod et alii faciunt Apostoli, et ego in aliis Ecclesiis. Per ironiam abutitur exceptiva particula nisi; nam non gravari sumptibus, non erat minus habere caeteris Ecclesiis, sed praecellere. Quamquam in eo revera minus habebant, sed praeter culpam sui Apostoli, quod tam infirmi essent, ut gratis praedicandum illis fuerit. Pro verbo gravavi, Graece est xaTSvapxYjoa, quod unum est ex iis, quibus, ut scribit Hieronymus in epist. ad Algasiam quaest. 10., Paulus juxta morem urbis et provinciae, in qua natus erat, familiarius usus est.
Donate mihi hanc injuriam. Haec similiter urbana est ironia; neque enim injuria erat, quae condonaretur, sed beneficium, quod agnosceretur.
12:14
14. Ecce, tertio hoc paratus sum venire ad vos; et non ero gravis vobis. Hoc non est in Graecis plerisque; tamen Robertus notat tria exemplaria sibi conspecta, quae habuerint, quorum unum Complutcnse. Non est etiam apud Ambrosianum. Videtur additum ex initio capitis sequentis. Et quod interpres verfit: non ero gravis vobis, rursum Graece est, ou xaTavapx^oco 6ua>v_, non gravabo vos; scilicet repetito verbo, de quo jam dixi. Non, inquit, haec commemoro tamquam exprcbrans, et admonens, ut, quod hactenus non fecistis, posthac saltem faciatis; ecce enim, nunc tertio paratus sum, ut ad vos veniam ac spiritualia vobis ministrem; idque sine vestro gravamine. Quaeritur, an Paulus ter venerit Corinthum. Id enim tum ex hoc loco apparet, tum ex^eo, quod dicit cap. sequenti: Ecce, tertio hoc venio ad vos. Ita sentit Cardinalis Baronius in Annal. ad annum Domini 58., atque ea Graecorum videtur esse sententia; tametsi non satis explicate de ea re loquuntm. Nam Theophylactus hic et sequent. cap. a se ipso dissentire videtur. Certe Lucas in Actis expresse tantum describit unum Pauli adventum ad Corinthios, cap. 18., alterum vero indicat, cap. 20., dicens, Paulum venisse in Graeciam, et tres menses ibi fecisse; ubi Graeciam vocat Achaiam, in qua Corinthus est. Hic adventus posterior fuit hac secunda ad Corinthios epistola, et in ea promissus. Accedit, quod ipse Apostolus hujus epistolae cap. 1., cum ait, se voluisse venire ad Corinthios, ut secundam gratiam haberent, satis significat, se ante illud tempus semel tantum Corinthiis adfuisse. Et haec aperta est sententia S. Thomae, qui, quod hic dicitur de tertio adventu, explicat ad hunc modum; Paulum Apostolum ter paratum fuisse adire Corinthios, sed bis tantum eos adiisse. Primum enim paratus fuit et adiit, quando eos convertit ad Christum. Secundo paratus f ult et non adiit, quia fuit impeditus; qua de re excusat se primo capite hujus epistolae. Nunc autem tertio paratus est, et post scriptam hanc epistolam adiit. Itaque bis ivit Corinthum, et ter paratus fuit ire. Hic Thomae commentarius, cui Liranus subscribit, plane consonat cum illis Apostoli verbis cap. 1.: Volui prius venire ad vos, ut secundam gratiam haberetis, et per vos transire in Macedoniam; et iterum a Macedonia venire ad vos. Haec enim verba secundum et tertium adventum Apostolo fuisse in voluntate et praeparatione significant; licet secundus'propter impedimentum non fuerit in exsecutione. Consonat etiam cum eo, quod dicit cap. seq.: Praedixi, et praedico, ut illic liquebit. Secundo autem Corinthum venisse Apostolum, ex eo constat, quod inde tunc scripsit epistolam ad Romanos, ut in argum. illius epistolae ostendimus.
Non enim quaero, quae vestra sunt, sed V08. Id est: In ministerio meo erga vos, non specto commoda mea temporalia, non quaero pecunias vestras, sed vos, id est, vestram salutem; et quia hoc principaliter specto, idcirco, sicut hactenus, ita et deinceps paratus sum, vestrae salutis causa, gratis ministrare vobis spiritualia.
Nec enim debent filii parentibus ihcsaurizare, sed parentes filiis. Facti sui congruentiam ostenditaliaratione, sumpta ab officio patris; quasi dicat: In eo, quod a vobis nihil accipio, patres imitor, quorum non est a filiis accipere, sed filiis dare. Ita ego pater vester (Nam in Christo Jesu ego vos per Evangelium genui, 1 Cor. 4.) spiritualia vobis impendo, paratus nihil temporale recipere. Non negat Apostolus, filios debere subvenire necessitati suorum parentum, prout lex divina praecipit: Honora patrem tuum et matrem, parique ratione fideles teneri ad alendum suos pastores; sed negat, naturae ordinem hoc habere, ut filii the* saurizent et congregent bona parentibus. Nam, ut ait Thomas, congregatio seu thesaurizatio fit in posterum; atqui naturaliter et ordinarie filii succedunt parentibus, non contra; proinde naturalis amor parentes impellit, ut filiis thesaurizent, non filios, ut parentibus. Vide eundem
12:15
15. Ego autem libentissime impendam, et superimpendar ipse pro animabus vestris. Graece: Et expendar pro animabus vestris. Pergit Apostolus animum suum paternum erga Corinthios declarare. Equidem, inquit, lubentissime non solum, ut pater, quaecumque habeo, vobis impendam, id est, impendere paratus sum; tantum abest, ut, quae vestra sunt, quaeram; verum etiam, si sit opus, pro vita et salute vestra ipse expendar, hoc est, me ipsum in consumptionem et mortem dare paratus sum, juxta illud Salvatoris: Bcnus pastor animam suam
Licet plus vos diligens, minus diligar. Oblique notat Corinthiorum ingratitudinem, quod, tantis ab ipso beneficiis affecti, vicem non redderent amoris. Potest autem comparatio pluribus modis accipi; vel ita: Licet, plus (aut, ut in Graeco, abundantius) vos diligens, quam diligant vos pseudapostoli, minus tamen, quam illi, diligar a vobis; vel sic: Licet, plus diligens vos quam alias Ecclesias, quibus Christum praedicavi (quod probant majores pro vobis suscepti labores sine sumptu vestro), minus vicissim a vobis diligar, quam ab illis; quia pseudapostolos aemulos meos suscepistis et colitis; quod aliae Ecclesiae non fecerunt; vel comparatione reciproca: Licet vos non vicissim me tantum diligatis, quantum ego vos diligo. Duae priores expositiones apud S. Thomam leguntur; tertia probabilitatem habet ex eo, quod accidit in parentibus et filiis, quorum jam meminerat Apostolus; nam plerumque filii minus solent parentes diligere, quam ab iis diligantur.
12:16
Sed esto! ego vos nongravavi; sed cum essem astutus, dolo vos cepi. Occurrit objectioni, quae ex adverso moveri poterat. Esto, concessionem adversarii significat; ut sit sen6us: Concesserit forte quis, quod ego ipse vos sumptu non gravavi; sed dicet, me, tamquam hominem astutum, dolo et arte vos circumvenisse; nimirum alios subornando, qui pro me acciperent, cum ipse nollem videri quidquam accipere. Suspicatur Cajetanus Apostolum haec dicere, quod his artibus uterentur pseudapostoli, utpote dolosi operarii. Thomas Aquinas 2. 2. qu. 55. art. 4. ad 1. intelligit, haec affirmanter dicta a Paulo de se ipso, et dolum interpretatur abusive sumi in bonam partem, sicut interdum accipitur astutia. Verum idem S. Doctor melius ex mente Apostoli locum hunc explicat in comment, quemadmodum nos fecimus; nec alium sensum admittunt, quae sequuntur:
12:17
17. Numquid per aliquem eorum, quos misi ad vos, circumveni vos? Negatione interimit calumniam; quasi dicat: Nihil tale feci. Graecam sententiam obscuriorem bene et clarereddidit interpres, Erasmo etiam adstipulante. Quod ait: circumveni, Graece est: srcAsovsxrrjoa, avare extorsi. De cujus vocabuli significato pleniuG egimus cap. 2. et 7. hujus ejusdem epistolae.
12:18
18. Rogavi Titum } sive adhortatus sum Titum, ut ad vos proficisceretur. Utroque modo verbum Graecum vertit interpres cap. 8., ubi similiter de Titi missione agitur.
Et misi cum illo fratrem. Incertum, quem fratrem dicat. Nec illud quidem constat, fueritne alter eorum, quos una cum Tito mittere so dixit cap. 8. Diversae enim missiones sunt; nam ibi de praesenti loquitur missione, hic de praeterita. Quamquam additus in Graeco articulus innuit, fuisse fratrem aliquem insignem et celebrem; forte eundem illum, cujus laus in Evangelio per omnes Ecclesias.
Numquid Titus vos circumvenit? Ambrosius legit: Numquid avarus in vos fuit Titus? Plenior sensus ex Graeco est: Num Titus aliquid, vel minimum, a vobis extoisit?
Nonne eodem spiritu ambulavimus? Id est: Annon eodem ammo et eadem voluntate Titus et ego conversati sumus erga vos? Potest etiam ad Spiritum Dei referri, juxta illud Gal. 5.: Spiritu ambulate.
Nonne iisdem vestigiis? Repetendum: ambulavimusf ingressi sumus. Per eadem vestigia significat externorum operum similitudinem. Porro interrogationes hae vehementiorem multo reddunt orationem, quam si nude de Tito vel negaret aliquid vel affirmaret; quasi dicat: Tam nota est omnibus Titi integritas, ut de eo aliter sentire ac loqui nullus ausit.
12:19
19. Olim putatis, quod excusemus nos apud vos? Olim, Graece iterum; sicque legit Ambrosianus. Verisimile est, interpretem in Graeco pro rcaXiv, legisse TcaXat. Sed Graecorum codicum lectioni favet S'milis locus cap. 3.: Incipimus iterum nosmet ipsos commendare? Ex quo etiam loco magis apparet, interrogative legendum, quod hic dicitur, et hunc habere sensum: Num iterum ex occasione superiorum verborum arbitramini nos apologiam nostri texere, idque agere praecipue, ut nos apud homines commendati simus; utque coramhominibus integri ac puri videamur? quasi dicat: Non ille scopus in hac oratione mihi propositus est; sed vestram in omnibus specto salutem. Hunc sensum ostendunt tum illa sequentis capitis: Non ut nos probati appareamus etc, tum id, quod hic sequitur:
Coram Deo, in Christo loquimur. Duplex juramentum hic agnoscit S. Thomas in comment., nec non Erasmus in paraphrasi, quae sic habet: Testis est Deus, qui novit animum nostrum; testis estChristus, cuius negotium agimus. Sane utraque pars: coram Deo, et in Christo, alibi reperitur juramenti vim habere apud Apostolum; prior quidem Gal. 1.: Ecce coram Deo, quia non mentior; posterior autem Rom. 9.: Veritatem dico in Christo, non mentior. Tametsi Cajetanus et alii illud: in Christo, sic malunt intelligere, secundum Christum ejusque doctrinam, id est, sincere et sine fuco, vel in Christi Spiritu, et Christo per me loquente, ut ait sequenti capite; ut nimirum hoc ipsum sit, quod juratur, Christum per Paulum loqui; vel certe illud, quod sequitur:
Omnia autem, charissimi, propter aedificationem vestram. Id est, quaecumque hactenus loquimur in nostram quasi commendationem, ea loquimur ad vestram salutem promovendam, non ad gloriam aut excusationem nostram.
12:20
20. Timeo enim, ne forte, cum venero, non quales volo, inveniam vos. Rationem reddit, cur adeo sollicitus sit pro salute Corinthiorum, ut tain prolixe propter eos se commendaverit. Similem dedit rationem superiori capite, dicens: Timeo, ne, sicut serpens Hevam seduxit astutia sua, ita corrumpantur sensus vestri etc. Sensus est: Nam timeo, ne quo pacto contingat, ut veniens ad vos, sicut jam constitui, non quales velim, vos inveniam; id est, bene correctos a pristinis vitiis, nominatim iis, de quibus in priori epistola vos increpavi.
Et ego inveniar a vobis, qualent non vultis. Graece: Inveniar vobis. — Qualem non vultis, scilicet, tristis pater, et severus judex, propter peccata vestra nondum perpoenitentiam deleta. Minatur severitatem vindictae erga malos. Unde contra haereticos statuitur tribunal ecclesiasticum; quemadmodum et ex illo 1 Cor. 4.: Quid vultis? In virga veniam ad vos? sed de potestate hac apertius adhuc loquitur cap. sequenti.
Ne forte contentiones. Hic usque ad finem capitis explicat utrumque, quod se timere dixit; ac prius quidem id, quod prius posuerat, nempe.ce timere, ne Corinthios, non quales velit, inveniat. Hoc est, inquit, ne forte (vel, ut Graece, ne quo modo) multa adhuc vitia regnent apud vos, ut contentiones, id est, verborum pugnae, solo vincendi studio susceptae. Conferendus hic locus cum cap. 5. Gal., illic, ubi recensentur opera carnis.
Aemulationes. Genus invidiae significatur, dum quis dolet alium potiri bono, quod ipse concupivit et assequi non potuit.
Animositates. Alii vertunt: iras. Graeca vox ftujioi impetum animi effervescentis et ad iram concitati, significat.
Dissensiones, Graece concertationes; quae intelligi possunt in studiis et factis, sicut contentiones in verbis; ut non male distinguit Cajetanus. Vide Hieronymum comm. in cap. 5. Gal.
Detractiones, susurrationes, inflationes. Ambrosianus tumores pro inflationibus legit. Significatur autem superbiae vitium; nam superbi inflati dicr.ntur.
Seditiones sint inter vos. Seditiones, id est tumultuationes, quas Theophylacti interpres, Graeco vocabulo pressius inhaerens, inordinationes vertit. Videtur autem respicere Apostolus ad schismata Corinthiorum, de quibus initio pricris epist., ac rtirsum cap. 11. et 14. Quod sequitur: sint inter vos, ab interprete additum est causa explendae sententiae, quam Paulus reliquit imperfectam.
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21. Ne iterum, cum vene^o, humiliet me Deus apud vos. Explicat alterum, quod timere se dixerat, quodque ex priori consequens erat; videlicet, ne inveniatur ab illis, qualem nollent. In Graeco est: Deus meus; idque emphatice dictum ab Apostolo, Theophylactus et Oecumenius annotarunt. Quod ait: iterum, id vel ad adventum in humilitate referri potest, quasi dicat se metuere, ne secundus hic suus ad Corinthios adventus iterum sit in humilitate, sicut primus fuerat: de quo superius cap. 10. Vel ad solum adventum, sicut cap. 2., ut sensus sit: Ne iteratus hic adventus meus sit in humilitate. Vel denique referendum tantummodo ad verbum humiliet. Fuerat enim Paulus jam ante humiliatus eo modo humilitatis, de quo hic loquitur; quando nimirum absens corpore, praesens autem spiritu, Corinthium illum incestum Satanae tradiderat. Etenim, quamvis Corinthum veniens usurus erat potestate sua adversus malos, quemadmodum et adversus fornicarium illum usus fuerat, quod pertinere videtur ad exaltationem; tamen humiliandum in eo se dicit, quoniam usus ille potestatis non erat sine magna ipsius utentis tristitia et luctu, quibus humilitatur ac dejicitur homo. Unde superius ait cap. 2.: Ut non, cum venero, tristitiam super tristitiam habeam. Dicens autem: humiliet me Deus, illud significare voluit, quod cecinit Anna mater Samuelis 1 Reg. 2.: Dominus humiliat et sublevat; scilicet tam tristia, quam laeta, Deo autore provenire. Porro humilitatem exponit per id, quod sequitur:
Et lugeam multos ex iis, qui ante peccaverunt. Non antequam ad Christum conversi essent, sed post conversionem, et ante scriptam priorem epistolam; sicut et peccaverat ille, quem Satanae tradidit. Nam ad impudicitiae peccata relapsos fuisse complures Corinthiorum, satis arguunt ea, quae scribit Apostolus cap. 5. et 6. prioris epist. Tristitiam vero suam luctum vocat, ut innuat, eos, qui peccaverunt, Deo mortuos esse.
Et non egerunt poenitentiam super immunditia, et fornicatione et impudicitia, quam gesserunt. Notandum est, Apostolum non dicere: Et lugeam multos, qui peccant et permanent in immunditia etc; sicut intellexisse videtur Augustinus lib. 3. contra epistol. Parm. cap. 2.; sod: qui ante peccaverunt, et non egerunt poenitentiam de peccatis, quae gesserunt; id est, perpetrarunt. Nam, ut bene S. Thomas amiotat, Corinthiorum quaedam peccata erant praesentia, quaedam praeterita; praesentia quidem, spiritualia, ut contentiones, aemulationes etc., de quibus in parte praecedenti; praeterita vero, carnalia, de quibus hac parte, a quibus quidem abstinere jam videbantur, sed nondum per poenitentiam salutarem erant expurgati. Quod enim ait, eos non egisse poenitentiam super immunditia etc., de fructibus dignis poenitentiae intelligendum est, quos nondum fecerant; ad quos proinde compellendi erant apostolica potestate. Hinc ergo refellitur illud Lutljeri: Optima poenitentia nova vita, et a peccatis abstinere. Refellitur item Novatianus, qui fratres lapsos ad poenitentiam admitti noluit. Inter immunditiam, fornicationem et impudicitiam hoc interesse videtur, quod fornicatio sit concubitus maris et foeminae extra conjugium; immunditia comprehendat ea carnis peccata, quae contra naturam committentur; impudicitia vero consistat in libidinosis osculis, tactibus ac caeteris hujusmodi. In hunc modum S. Hieronymus de immunditia loquitur in cap. 5. Gal., ubi inter opera carnis ponitur immunditia. De impudicitia autem sic Thom. 2. sec. quaest. 151. 4. cap.
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1. sz gloriari oportet, non expedit quidem!, veniam autem ad visiones et revelationes Domini; vel iuxta. meliorem lectionem graecam : G/oriari oportet? non expedit quidem , veniam autem ad visiones et revelationes Domini. Cum A'*? antiquiores Latini prima verba si gloriari: oportet ad fugam trahunt in praecedente sectione commemoratam (Haym. Herv. etc.); at cum Graecis et iunioribus Latinis (TAom. etc.) ab illis nova sectio inchoetur oportet : adversariorum calumniis inchoatam gloriationem continuare cogitur, licet eam per se utilem non esse sciat, « quia qui gloriatur de bono recepto, incidit in periculum amittendi quod accepit » (TÀom.); postquam autem infirmitates iam commemoravit, ad alterum gloriationis genus, ad visiones et revelationes transit. Iuxta A''* sententiam, quae in Gi. int. transumta a multis est recepta, visionum et revelationum ea est ratio, ut « revelatio visionem includat ; nam &liquando videntur aliqua, quorum intellectus et significatio est occulta videnti, et tunc est ecsío solum, sicut fuit visio Pharaonis et Nabuchodonosor; sed quando cum visione habetur significatio intellectus eorum quae ' videntur, tunc est revelatio » (Thom. cfr Herv. Lomb. Lyr. etc., Cai. Est. Iust*. Nat. Pic. etc., M Ev. Bisp. L R. etc). Quae explicatio parum nobis probatur, quia eiusmodi visiones, quarum sensus non intelligebatur, a Paulo inter insignia dona Dei, de quibus gloriatur, vix enumerari potuerunt; uti enim S. Aug. (c. Adim. Man. 28,2) monet tres visionum species distinguens : « non est propheta veri Dei et summi , qui oblata divinitus visa vel solo corpore, vel etiam illa parte spiritus videt, qua corporum capiuntur imagines, e£ mente non videt »; nam « sine tertio visionis genere, quo secundum mentis intelligentiam intellecta conspiciuntur veritas et sapientia, duo alia genera vel infructuosa sunt vel etiam in errorem mittunt ». Haud dissimilem sententiam 7A4eoph. proponere videtur, si revelationem visioni praestare dicit, quia « haec dumtaxat videre faciat, illa vero aliquid altius denudet ». Iuxta alios visio non est nisi una ex revelationis speciebus (Just ?.), aut revelatio habetur, ubi verbis res divinae manifestantur (Mai.), vel ubi intellectus immediate sine ulla imagine illustratur veritate (Dr.) etc. At ex veterum prophetarum libris satis superque constat, usum vocis visionis latissime patere, ut omnis generis revelationes comprehendat '; quare hoc quoque in loco visiones et revelationes re non differre sed duo nomina esse arbitramur eiusdem doni divini, quod quidem revelatio vocatur, si ex parte Dei dantis, visio autem, si ex parte hominis accipientis consideratur : Paulus vidit quaecumque Deus ei revelavit, sicut prophetae quoque non tantum ea, quae aut sensibus eorum externis aut sensui eorum interno obiecta erant, sed etiam eas species intelligibiles, quae immediate eorum mentibus impressae sunt, se vidisse dicunt; quare etiam (infra v. 1) solo vocabulo revelationes oinnia comprehendit. Ex omnibus porro, quas multas magnasque habuit (v. 7), visionibus revelationibusque unam solam pro modestia ac humilitate sua affert :
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9. scio hominem £n. Christo ante annos quatuordecim, sive in corpore nescto , stve extra corpus nescio , Deus scit, raptum huiusmodi 1. Cfr quae de visionibus prophetarum disseruimus in. Zn(rod. spec. in ll. Vet. Test. p. 299 sqq. Alexandrini quidem hebr. "NY eiusque synonyma plerumque reddunt graeca (Tóv totoUvov talem) sque ad tertium coelum. Quin hic homo zn Christo , i. e. Christo per fidem ac baptismum insertus Christique membrum factus, sit ipse Apostolus, nemini est dubium, qui ad contextum attenderit; de alterius enim hominis visione hic gloriari non potuit; cur vero tertia persona de se ipso loquatur, ex v. 5. patebit. Porro visionis tempus accurate definit non tam , « ut significet, se, qui rem tamdiu tacitam et occultam tenuerat, ne nunc quidem eam manifestaturum fuisse, nisi maxima necessitas ipsum impulisset » (Est. cfr Chrys. Theod. etc., Pel. Prim. etc.), quam ut historicam visionis veritatem apertius asserat; ob eandem enim causam et in huius et in sequentis sententiae principio se scire non sine emphasi quadam dicit. Quum a. 58. epistola nostra sit scripta, visio a. 44. accidit, illo igitur anno, quo una cum Barnaba ab Antiochenis lerosolyma est missus, ut eleemosynas fratribus in Iudaea habitantibus afferret (Act. 11,97 Num visio haec eadem sit, quam in oratione ad Iudaeos habita commemorat (Aet. 22,17 sqq.), cum certitudine definiri nequit. Ex itinere eleemosynarum causa suscepto Antiochiam reversus Spiritu S. iubente cum Barnaba primam expeditionem apostolicam in Cyprum insulam atque meridionales partes Asiae Min. ingressus est primasque ecclesias inter gentes fundavit (4ct. 13,1 sqq.); iam vero in visione, quam Act. 22. narrat, in exstasin raptus audivit Dominum dicentem sibi : « Vade, quoniam ego in nationes longe mittam te »; temporis igitur rationes si considerantur, improbabile non omnino est, eum de eadem exstasi et hoc in loco et Act. 22. loqui. Ad chronologiam vero nec Chrys., qui « in primordiis » vitae suae christianae Paulum hanc visionem habuisse putat, nec Thom. Lyr. etc. satis attenderunt, qui « in illo triduo, quo post prostrationem suam a Domino stetit neque videns neque manducans neque bibens » (Act. 9,9) illam ponunt; a conversione enim Pauli usque ad hanc scriptam epistolam saltem viginti quatuor anni eflluxere, atque Tiberii mortem inter et Neronis imperium erronce Lyra dumtaxat duodecim et TAom. (Claudii regno omisso) quatuor tantum annos numerant. Sed a vero iuniores quoque nonnulli aberrant, qui Gal. 1,12 aut 2,2 huc trahunt; in priore enim loco de primo post conversionem tempore agi, contextus docet (Gal. 1,15 sqq.), in altero autem de concilio apostolico agitur, quod ad a. 51. pertinet. A. 44. igitur (fortasse in templo ierosolymitano orans) Paulus raptus. est, i. e. divina quadam vi subito ad extraordinariam quandam divinarum rerum contemplationem elevatus est seu exstasin aliquam passus est; « raptus enim, inquit TAom., est mentis elevatio ab eo, quod est secundum naturam , in id quod est supra naturam, vi superioris naturae ». lta autem raptus est, ut sese ignorare atque solum Deum scire dicat, utrum £n corpore fuerit an extra corpus. In errore S. Athanasium versari arbitramur, si Apostolum id scivisse quidem sed ob modestiam manifestare noluisse censet, quia is qui se raptum esse sciat, etiam quomodo raptus fuerit procul dubio sciat!; omnino aliud enim est rem aliquam scire, atque aliud eius modum scire. Uberrime de horum verborum sensu S. Aug. (de Gen. ad lit. XII. 1-5) disserit atque velut probabiliora haec statuit, quaeab eo S. Thom. (Summ. theol. II. 2. qu. 17/5. a. 6) cum approbatione transumsit : « Restat ergo fortasse, ut quoniam mentiri non posset Apostolus, qui tanta cura egit, ut discerneret quid sciret et quid nesciret, hoc ipsum eum intelligamus ignorasse, utrum quando in tertium coelum raptus est, in corpore fuerit, quomodo est anima in corpore, quum corpus vivere dicitur sive vigilantis sive dormientis sive in exstasi a sensibus corporis alienati, an omnino de corpore exierit, ut mortuum corpus iaceret, donec peracta illa demonstratione membris mortuis anima : redderetur, et non quasi dormiens evigilaret, aut exstasi alienatus denuo rediret in sensus, sed mortuus omnino revivisceret. Proinde quod vidit raptus usque in tertium coelum, quod etiam se scire confirmat, proprie vidit, non imaginaliter. Sed quia ipsa a corpore alienata , utrum omnino corpus reliquerit, an secundum modum quendam viventis corporis ibi anima fuerit, sed mens eius ad videnda vel audienda ineffabilia illius visionis abrepta sit, hoc incertum est : ideo forsitan dixit : sive in corpore sive extra corpus, nescio, Deus scit » ?. Iuxta hanc sententiam, quae communior est (cfr Lyr. etc., Cai. Tust. Est. Nat. etc., Mai, Bisp. etc.), Paulus scivit quidem , se secundum solam animam esse raptum, ignoravit vero, utrum per solam contemplationem an per essentiam suam quoque anima in coelum esset translata, seu si mavis, ignoravit, quae toto raptusillius tempore animae suae ad suum corpus fuisset relatio, utrum nimirum tamquam forma cum illo coniuncta mansisset, an ab illo ad tempus separata illud velut mortuum reliquisset. Haud improbabilis tamen , licet Aug. et Thom. eam improbent, est altera quoque sententia, quam cum Chrys. alii tenent!, Paulum nimirum ignorasse, utrum secundum solam suam animam corpore in terra remanente, an secundum animam et corpus esset in coelum translatus(cfr Pic. M Ev. L R. etc.). Illud certum est, de visione mere intellectuali agi, in qua corpus eiusque sensus nullam omnino habuerunt partem , ita ut Paulus ne sciret quidem, essetne eo tempore corpore praeditus, annon. Ideo vero eum ignorantiam suam de visionis modo profiteri arbitramur, ut visionis suae sublimitatem clarius manifestet?; ac profecto omnino diversa fuit ab illa, qua oculis corporis in itinere damasceno Dominum resuscitatum ita conspexit, ut sese testibus resurrectionis adnumerare potuerit (cfr 1 Cor. 15,8), illamque etiam certo modo superavit. Eandem enim sublimitatem alia quoque verba produnt, quibus raptus sui terminum designat : in tertéum. coelum; illis enim aliquid sublime significari certum est, licet quid proprie significetur cum certitudine definire nequeamus, siquidem nec quibus de coelis sermo sit nec quis sit coelorum numerus satis constat. quae iuxta Trinitatem sunt loca raptum esse. Uberiores Latini sunt in tribus coelis explicandis; Patrum Latinorum vestigia sequentes interpretes media aetate triplici modo verba nostra exponunt, quum tres coelos infra animam , tres in anima, tres supra animam distinguant (cfr Gi ord. Lomb. Thom. etc.). Primo nomine cum Dam. consentientes tres coelos significant, quorum mentio fit in Scripturis, aereum (aves coeli, nubes coeli etc.), sidereum (stellae coeli, luminaria in firmamento), empyreum (habitatio Dei, angelorum, beatorum); « et hoc modo dicitur quod Apostolus erat raptus usque ad videndum ea, quae sunt ín coelo empyreo » ac proinde ad contemplandam divinam essentiam, cuius visione beati fruuntur. Altero nomine tres visionis supranaturalis species designant, corporalem, qua conspiciuntur et intelliguntur corporalia signa (scriptura in pariete a Daniele visa et explicata), imaginariam, qua corporum similitudines conspiciuntur et intelliguntur (linteum coelitus demissum, quod Petrus vidit cuiusque significationem accepit), intellectualem, qua rerum naturae in se ipsis cognoscuntur; atque iuxta hunc modum Paulus ita alienatus a sensibus et supra omnia corporalia elevatus fuit, ut videret intelligibilia nuda et pura eo modo, quo a puris spiritibus conspiciuntur, ac ipsum quoque Deum per essenliam. Tertio demum nomine iuxta tres angelorum hierarchias, in quas novem eorum chori distribuuntur, tres diversos immediatae visionis Dei aeternaeque beatitudinis gradus designant, et « hoc modo raptus fuit Paulus, ut videret Deum ita clare, sicut vident eum angeli superioris et primae hierarchiae, qui immediate in ipso Deo recipiunt illuminationes cognoscuntque divina mysteria » (cfr ZAom.). Ad quos explicationis modos quod attinet, secundus, etiamsi a S. Aug. (de Gen. ad lit. XII. 28 etc.) est propositus atque a 7AeopA. analogica explicatione haud multum dissentit, teneri vix ac ne vix quidem potest, quia usui loquendi Scripturae non consentit; nusquam enim visio, quamvis supranaturalis, coelum appellatur ac multo minus iuxta tres scientiae species tres coelos cum Theoph. distinguere licet. Utrum vero primus an tertius modus sit praeferendus, diflicile est dictu; ipsum hebraicum nomen mou pluralitatem quandam coelorum indicat; « num autem septem coeli sint [quam sententiam iuniores rabbini tenent quamque moderni acath. nonnulli Paulo temere attribuunt ?], an quis in genere eorum definitus sit numerus, Scripturae in ecclesiis Dei receptae non explicant [explicant autem aliqui libri apocryphi nullius auctoritatis]; de coelis tantum loquuntur, sive hac voce orbes planetarum, ut vocant Graeci, sive aliquid occultius innuere volunt » (Orig. c. Cels. VI. 21). Aeque apte igitur nonnulli cum Dam. et prima Latinorum sententia duos coelos materiales intelligunt, per quos transiens Paulus raptus sit ad angelorum beatorumque sedem (Cai. fust. Est. etc., Bisp. M Ev. eic.), et alii cum tertia sententia in ipsa beatorum 1. Interdum rabbini duos, interdum septem distiaguunt, quorum nomina sunt haec : velum (pov), expansum (Z'E), nubes (2*ETTC), habitaculum (5123), habitatio (T1777), sedes fixa. (13212) , thesaurus (T1237). Paulus igitur usque ad nubes pervenisset! sede varias quasi regiones, alias aliis superiores, distinguunt (cfr Ep. 4,10; Hebr. 9,94 et 4,14), ad quarum supremam Paulus se viderit raptum ( Mai. L R. etc.). : 9. Altera est quaestio, num Paulus in tertium coelum ita sit raptus, ut Deum intueretur, sicuti est, ea nimirum visione, qua animae beatae Deum immediate vident. Praeter Theoph., qui eam analogica sua explicatione videtur affirmare (cfr supra), graeci interpretes eam diserte non tractant; indirecte tamen eam a Chrys. et Theod. negari arbitramur, quia prior Paulum ideo in coelum raptum censet, ne reliquis Apostolis, qui cum Christo erant conversati eiusque gloriam in monte Tabor erant intuili, inferior crederetur, et alter de solis sanctorum choreis a Paulo in raptu visis loquitur. Diligentius quaestionem Latini tractant; cum S. Aug., qui saepius eam affirmat (de Gen. ad lit. XII. 28; de vid. Deo 13,31), omnes mediae aetatis interpretes consentiunt (Hayw. Herv. Hugo Vict. in 2 Cor. qu. 35, Lomb. Lyr. Dion.) ac prae ceteris Thom. non in Comm. tantum, sed etiam in aliis operibus eam tenet atque a difficultatibus vindicare studet (Summ. theol. I. qu. 12. a. 11 ad 2; II. 2 qu. 173. a. 5; de verit. qu. 10. a. 11. ad 1 etc.). Iuniores vero, quamvis affirmantem sententiam probabilitate sua non carere fateantur, in negantem tamen magis inclinant eamque probabiliorem habent, quoniam Deum ab homine vivente visum esse ac videri posse Scripturae negent (cfr 4 Tim. 6,16; 1 Joan. 4,12; Exod. 33,90 elc.) atque alii Patres nostrum locum interpretantes Paulum Dei essentiam non vidisse teneant! (cfr /ust. Est. Lap. Nat. Pic. etc.). Ex hoc praeclariorum interpretum dissensu satis apparet , ex nostro loco ipso nihil de hac quaeslione definiri posse; quare eam in medio relinquere consultius est, et cum Theod. dicamus : « horum certitudinem is novit, qui ea contemplatus est ; nos vero ad reliqua interpretanda pergamus ». Sed nova difficultas ex sequentibus exoritur, quum Paulus pergat :
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3. et scio huiusmodi hominem (*óv «owücov avUccoov istum talem hominem), — szve in corpore, sive extra corpus, nescio, Deus scit, —
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5. quoniam raptus est in paradisum , et audivit arcana verba , quae non licet homini loqui. Utrum enim Apostolus de eodem raptu, de quo in praecedente sententia, an de altero loquatur, dissentiunt interpretes, atque inter illos, qui unicum raptum admittunt, alii nominibus tertii coeli et paradisi eundem locum designari putant, alii diversum. Duas diversas visiones antiqui Latini statuunt (A'*" Pel. Prim. S. Greg. M. Moral. XVIII. 7, Haym. Herv.); unicum raptum sed duas eius quasi stationes cum haud paucis antiquis Graecis (Clem. Alex. Strom. V. 12; Orig. in ep. ad Rom. X. 43; Oec. Theoph.) et Latinis (S. Hier. in Ezech. 28,13 etc.) etiam moderni multi tenent (Bisp. L R. etc. — Mey. etc.); eundem demum raptus terminum duobus nominibus ita designari, ut Paulus et ad altissimam scientiam, qua. praediti sunt, qui cum Deo ipso (in tertio coelo) commorantur, et ad summam beatitudinem, qua (in paradiso Domini Apoc. 2,7) beati fruuntur, elevatus sit, cum S. Aug. (De Gen. ad lit. XII. 34) et S. Amór. (De fide . V. 19,935) iuniores ac moderni alii censent (Lomb. Thom. Lyr. Dion. etc., Cai. Iust. Est. Lap. Nat. etc., Mat. M Ev. etc.). Quam tertiam sententiam praeferendam ducimus; si enim duas visiones Paulus distinguere voluisset, secundae non minus quam priori definitionem temporis addidisset atque etiam aliquid saltem de iis, quae in priore viderat aut audierat, indicasset. Recte igitur prima sententia hodie vix non ab omnibus respuitur, sed secundam non maiore probabilitate commendari censeo. Cur enim duas eiusdem raptus stationes indicare voluerit, non intelligitur, nisi quis forte cum modernis acath. (Mey. Kloep. Heinr. etc.) admiserit, Paulum rabbinorum figmenta secutum nomine tertii coeli locum intra visibilis creationis terminos situm designasse, ex quo ei transitus aut conspectus in sedes beatorum patuerit. Neque magis iuxta hanc sententiam intelligitur, cur Paulus bis dixerit, se nescire utrum in corpore an extra corpus fuerit; eum enim in ipso raptu aut in priore illa, quae admittitur, statione corpus aut resumsisse aut deposuisse, nemini in mentem venire potuit. Iuxta secundam igitur sententiam plane superflua et otiosa est illa repetitio, quae iuxta tertiam, quam sequimur, explicationem ad gaudiorum, quibus Apostolus frui licuit, spiritualitatem manifestandam inservit : uti in supranaturaliilla cognitione, ita in supranaturaliilla fruitione corpus eiusque sensus nullam omnino habuisse partem, Paulus verba sua repetens exprimere voluit. Porro sese testatur audisse veróa arcana (püpzsa ajb«« effata ineffabilia), quae non licet homini loqui (& oo». £v xv0porrzo XaMicat). De sermone auribus audito non agi, clarum est, quia utrum in corpore an extra corpus fuisset, ignoravit; spiritualem ergo perceptionem hic verbo audiendi uti alibi verbo videndi, indicat, simili modo, quo prophetae de sua divinae revelationis perceptione verbis illis promiscue utuntur! : « dicit autem audivit pro vidit , quia illa consideratio fuit secundum interiorem actum animae, in quo idem est auditus ac visus;... dicitur autem consideratio illa visio, in quantum Deus videtur, et auditio, in quantum homo instruitur de divinis in ea » (ZAom.). Elfata ineffabilia (verba arcana) igitur res ipsae sunt, quas Paulus illo in raptu percepit, easque vocat ineffabiles, quas proloqui fas non sit homini, ut earum sublimitatem manifestet. Duplici modo sententiam relativam explicari posse, prout dativus homini (XvÜpóme) ad verbum Jcet (iEóv) aut ad infinitivum /oqui (aoa) trahatur, monent antiqui interpretes (quae homo loqui non permittitur, aut: quae ad hominem loqui non est permissum) ; sed utraque constructio ad eundem fere sensum reducitür; siquidem sententia relativa Paulus adiectivum 425n7« explicans Deum sibi soli manifestationem istarum rerum reservasse docet, ita ut homini, quocum illas communicavit, illas propagare fas non sit. Quare etiam frustra antiquitus iam nonnulli inquisiverunt, quaenam verba illa arcana essent!, et iuniores ac moderni ab inutilibus hac de re coniecturis non satis se abstinuerunt (cfr Est. Lap. etc. — Ew. Kloep. Mey. ed. 6. p. 366 n. etc.); quibus non immorabimur, nam « eorum certitudinem is solus novit, qui ea contemplatus est. » (TAeod.). In huius raptus descriptione persona tertia ita erat usus, ut eum qui elevatus erat a se ipso quasi distingueret; ipse enim in hac visione nihil egerat, neque de illa, uti de suis laboribus, dicere potuit : non ego, sed gratia Dei mecum (cfr ad 1 Cor. 15,8), sed integra soli gratiae debebatur; hinc eandem distinctionem retinens pergit :
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5. pro huiusmodi (orig «0» 700570) pro isto tali sc. homine) gloriabor; pro me autem nihil gloriabor nisi in infirmitatibus meis. In semetipso ergo duas personas distinguit, unam quae sine ullis suis meritis cumulatur summis Dei beneficiis, alteram quam multis infirmitatibus subiacere quotidiana experientia edoctus est. Pro prima utique gloriari potest ac vult, quia haec gloriatio immediate ac directe solum Deum altingit, qui solus gratia sua in hac visione egit; verum pro se, i. e. pro altera, quam in se distinguit, persona gloriari non vult, quatenus laboribus fructum aliquem produxerit, sed quatenus illo fructu, qui ipse quoque gratiae divinae debeatur, non obstante multis quas patitur. tribulationibus infirmum instrumentum in manu Dei esse demonstretur (cfr 11,30). dona, sed secundum labores et praedicationes suas diiudicari vult (v.6). Ac revera magna quadam calamitate, qua Deus eum continuo premi voluit, iam provisum est, ne revelationum magnitudine intumesceret (7-9); quapropter de infirmitatibus potius gloriatur, quibus auxilium divinum meretur (9. 10..
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6. Nam (et) si voluero gloriari, non ero insipiens; veritatem enim dicam ; parco autem , ne quis me existimet supra id quod videt in me aut. (aliquid) audit ex me. In praecedente sententia asserens, sese prose in infirmitatibus esse gloriaturum, satis clare insinuavit, se etiam de suis visionibus, quibus a Deo dignatus est, gloriari posse ; quam sententiam omissam ex eo probat, quod de iis glorians insipientiae incusari nequeat, siquidem nihil, quod veritati non consonet, sit prolaturus. Aenigmaticam igitur istam duarum personarum distinctionem hic relinquit, ac se ipsum visionem illam sublimem (v. 2 sqq.) habuisse clare enuntiat. Quamvis autem, si plures visiones esset relaturus, adversariis suis insipientibus, qui opinatas et commenticias suas ipsorum laudes iactant, non foret similis, ab iis proponendis tamen se abstinet!, ne propter eiusmodi gratias gratis datas magni habeatur. Optime quidem scit, praesentiam corporis suam infirmam sermonemque suum contemtibilem adversariis suis . videri (10,10); nihilominus ex iis solis diiudicari desiderat, quae in ipso manifesta sunt : ex actionibus suis, quae omnibus notae cognitaeque sunt , et ex praedicatione sua aliisque suis verbis, quae ab omnibus audiuntur; certus enim est, neophytos, quorum animi praeiudiciis non sunt occupati , hac ratione iustum de ipso bonumque iudicium esse facturos, ita ut nulla sit ratio, cur suas ipse laudes praedicet. Quemadmodum vero ab aliis supra id, quod ipsum esse vident, aestimari non vult, ita timendum quoque ei non est, ne ipse ob visiones suas superbiat; licet enim in tertium coelum et paradisum 'aptus angelis beatisque similis esse videatur, gravi tamen calamitate, qua Deo volente semper premitur, se in mortali infirmoque corpore adhuc degere admonetur :
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7. e£ i6 magnitudo revelationum eztollat me, datus est nihi stànulus carnis (meae), angelus satanae , qui me colaphizet (iuxla. graec. eum A"? adde : 2e ertollar i uh vspxioea cfr VV. LL.). Ab iniliosententiae Paulus consuetum verborum ordinem invertit coniunctione finali postposita (77 05:260X5 7àv dxzoxaMieov ivx wh ouspxií2owzt, sublimitate revelationum ne extollar), ut lectoris attentionem ad visionis, quam antea retulit (9-3), excelsitatem revocet. quippe ex qua superbiae tentatio exoriri posse videatur. Ad quod periculum avertendum ei data est calamitas quaedam , quam duabus metaphoris designat : cxóXod «1, exox( (spina carni infixa), &16Xos exzavà tva ut 40Àa90,5 (angelus satanae , qui me colaphizet, i. e. pugnis caedat). A quo data sit, diserte quidem non dicitur, sed ex fine colligitur, eam a Deo esse datam : « neque enim, inquit S. Awg., diabolus agebat, ne magnitudine revelationum Paulus extolleretur et ut virtus eius perficeretur, sed Deus; ab illo igitur traditus erat iustus colaphizandus angelo satanae, qui per eum tradebat et iniustos ipsi satanae »; divina igitur providentia permisit et ordinavit, ut Paulus calamitate quadam premeretur, qua superbiae periculum ab eo removeretur, ita yt humanae imbecillitatis pondere fastus arrogantiae impediretur. 1.) Calamitas, qua Apostolus premebatur, Corinthiis probabiliter cognita erat, ut metaphoricam eius descriptionem intelligerent; nobis vero incognita est, quare antiquitus iam inde a Patrum tempore tres huius loci explicationes datae sunt, quibus nonnulli iuniores quartam addiderunt; alii enim corporis morbum quendam, alii tribulationes ab adversariis excitatas, alii stimulos carnis ad libidinem excitantes , alii continuam vitae ante conversionem actae memoriam intellexerunt. De quibus sententiis ut iudicare possimus, verba ipsa, quibus Paulus utitur, antea perpendamus oportet. Graecum vocabulum exóAob (&v. Aey. in Novo Test.), quod hoc in loco . latino interprete stimulus, alibi rectius tribulus (i. q. spinae Eccli. 43,19 [21] cfr Gen. 3,18) redditur, omnem quidem rem acuminatam (palus praeacutus, sudes, spina etc.) significat ; sed hic de stimulo, quo aliquis incitatur (xévrpov 4 Cor. 19,56 etc.), non esse sermonem, sed de re, qua aliquis dolore afficitur, ex contextu constat. Apud Alexandrinos semper spinam significat !, atque hanc significationem, quae Paulo ex versione alex. notissima erat, hic retinendam censemus; spina autem carni infixa inhaerensque (cxoAoj 17 cxpxt) acerbum dolorem vix tolerandum provocat. Cui priori altera metaphora accedit velut appositio : angelus satanae qui colaphizat. Sicuti venti et ignis urens vocantur Dei angeli et. ministri , quatenus ei obediunt eiusque mandata exsequuntur (Ps. 103,4; Hebr. 1,7), ita calamitas, quae metaphora spinae carni inhaerentis indicatur, angelus vocatur satanae, cuius voluntati proxime obedit, quum Deus, ut altiorem suum finem attinkat, id permittat; at dolorem quoque magnum hac metaphora exprimi non tantum ex eo patet, quod satanas, hostis generis humani, eam calamitatem infligere dicitur, sed maxime ex eo, quod angelus satanae Paulum 1. Zxó)9y respondet hebr. Q'ZÀ (Num. 33,55, ubi minus recte 5. Hier. : clavi in oculis, pro spinae in oculis), aut QYY'O (0s. 2,0 (8]) aul [e (Ezech. 28,21), quibus vocabulis hebraicis significatio spinae competit. caci impugnet ! ; ceterum eam inter Graecos salis propagatam fuisse, ex Occ. et Theoph. commentariis apparet, licet ipsi quoque eam reiiciant. Ex Patribus latinis cam saltem tamquam probabilem tradunt S. Hier (in Gal. 4,44) et maxime S. Aug. ?; secundo loco eam proponunt Pel. Prim. Sed. Herv. Lomb.; lNiteralem eam censent 7/om. Lyr. Dion. eamque solam sine ulla baesitatione Cai. exponit ; deinde eclipsin patitur, sed nostro tempore iterum a nonnullis cath. (Mai. LR. etc.) et multis acath. est recepta, idque iure merito. Inutiliter quidem a nonnullis inquiritur, quis ille morbus vel dolor fuerit (nonnulli apud Chrys. : cephalargia, JVicet. in S. Greg. explic. : podagra, ZÀom. : morbus iliacus, moderni aliqui : epilepsia etc.), sed quin chronicus quidam morbus permolestus, quo Paulus in propagando Evangelio impediebatur seseque adhuc in infirmo corpore degere semper admonebatur, nostro in loco designetur, vix dubium esse puto, quum nulla explicatio verbis adhibitis melius congruat. Apte enim spinae carni infixae assimilatur, neque minus recte angelus satanae colaphizans appellatur, quia eum Deo permittente sibi a diabolo esse immissum Apostolus sciebat ; ac profecto de sublimibus suis visionibus superbire non potuit, quamdiu corpus suum potestati diaboli quodam modo subiectum esse recordabatur. Calamitas illa, quaecumque fuit, tanta erat, ut celeri Evangelii propagationi obesse videretur Apostolusque eius cessationem a Deo precibus efflagitaret :
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8. propter quod (vmi voírou sc. dv £)ou ex 7uvz « hune, sc. angelum satanae, quod attinet ») ter Dominum rogavi , ut discederet a me angelus ille. Ternario numero indefinitum significari censent nonnulli (« £er i. e. saepe» Chrys. etc.); sed cur id admittatur, nulla suppetit ratio; tertia enim vice oranti datum est divinum responsum, cui acquievit :
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9. et dixit mihi (sc. Dominus sive externe ei apparens sive interne ei sese manifestaus, ut de divina huius responsi origine dubitare non posset) : Su//icit tibi gratia med ; nam virtus in. infirmitate perficitur. Ea igitur ratione, qua Paulus desideravit, Dominus eius precationem non exaudivit nec angeluni satanae ab eo colaphizando cessare iussit; sed gratia sua ita eum corroboratum iri promittens, ut finem, ob quem calamitatis cessationem petierat, illa tolerata cum maiore merito atüngeret, perfectiore modo eum exaudivit, « non ad voluntatem sed ad salutem », uti dicere solet S. Aug.!; nam « bonus Dominus saepe non tribuit, quod volumus, ut tribuat quod mallemus » (TAom.). Parum recte, opinor, CArys. non gratiam internam corroborantein sed gratiam quandam gratis datam intelligit : « Sufficit tibi, quod mortuos resu- Scitas, caecos sanas, leprosos mundas, alia miracula edis : noli insuper poscere, ut a periculis immunis sis, tranquille degas, sine molestiis munere apostolico fungaris ». Nullo enim modo huic explicationi consonat ratio, qua Dominus ipse negativum suum responsum confirmat : nam virtus in infirmitate perficitur. Cum S. Aug. (c. duas epp. Pelag. III. 7.18; de grat. Christi. 12,13) haud pauci antiquiores Latini (Prin. Sed. Herv. Lomb. Thom. Lyr. etc.) ad graecum textum non attendentes de virtute sensu ethico sermonem esse putarunt*; quae explicatio graeco textu excluditur, quum 4 Sóvagas (vis, potentià etc.) eam significationem non admittat (cfr ad 1 Cor. 29,5;4,19 sqq.). Multo clarius excluderetur, si lectio graeci textus rec. 7 9óvagí; gov (virtus mea) esset praeferenda (cfr VV. LL.); sive vero pronomen additur, sive omittitur, sensus vix mutatur, siquidem de virtute seu potentia agitur, quam Christus cum servis suis communicat quaeque in infirmo homine totam suam vim exserit perfecteque sese manifestat (cfr ad 4,7) ideoque cum iis, qui suis viribus non confidunt sed infirmitatem suam humiliter agnoscunt, liberalius communicatur. Quo divino responso corroboratus concludit Apostolus : /ibenter igitur gloriabor (vel iuxta graecum : 59wTx 09v uXXXov xavydooyat Afer accuratius : /ibentissime igttur magis [lege : potius] gloriabor) in infirmitatibus meis , ut inhabitet (5xwxnvócn tabernaculum suum figat) £n me virtus Christi. Adverbium y4XXov nec cum superlativo 49167 coniungi potest, nec ad verba év x0:veíat; uoo pertinet, ac si sensusssit : dc infirmitatibus meis libentius gloriabor quam de ulla alia re (Es/.), sed ad v. 8. respicit. Divino enim responso accepto Apostolus de infirmitatibus suis potius libentissime gloriatur, quam earum cessationem a Deo efflagitare vult; nam eas agnoscens de iisque glorians id sese obtenturum confidit, ut virtus Christi in ipso perficiatur, quin etiam in ipso quasi tabernaculum suum figat continuoque habitet. Quare non mirum, quod gloriationem suam sublimi hac sententia terminet :
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10. propter quod (9«5) placeo mihi (90x delector) in infimitatibus (meis), in contumeliis , in necessitatibus , in persecutionibus , in angustiis pro Christo : quum enim infirmor, tunc potens sum. « Perspicisne animi prudentiam? Molestiis liberari cupiebat; quum autem & Deo audivit hoc fieri non oportere, non modo contristatus non est, quod voti compos non esset factus, sed etiam voluptate repletus est; ideo dicit : placeo mihi ac laetor cupioque contumeliis affici , vexari, opprimi pro Christo » (CArys.). Haud multum intercst, utrum appositio pro Cristo cum quatuor ultimis substantivis (Zn contumeliis... angustiis), quibus primum (Znfirmitatibus) accuratius definitur (cfr 6,4. sq.), an cum verbo (p/aceo mihi) connectatur; uterque sensus enim aptus est contextuique congruit (propter Christum laetor in contumeliis etc., aut : laetor in contumeliis propter Christum toleratis). Ultima demum sententia (quum entm infirmor, tunc potens sum) novam rationem affert, cur in infirmitaübus suis propter Christum laetetur; experientia enim edoctus scit, se eo magis divina gratia corroborari confortarique, quo magis suam ipsius infirmitatem sentit agnoscitque, ac proinde sese summo cum iure responso divino (v. 9) acquiescere. Gloriationem suam terminaturus Paulus ad neophytos se iterum convertit, de iisque praeprimis conqueritur, quod ipsum ut sese commendaret coegerint, quum ab iis, qui apostolicae suae vitae testes fueriní, commendari debuerit (19,11-18); deinde eis annuntiat, se tamquam severum iudicem eorum, qui corrigi noluerint, venturum esse (12,19-13,10). Quantopere Paulum de suis rebus praeclare gestis donisque divinitus acceptis gloriari piguerit quamque invitus ad suam ipsius commendationem accesserit, continuae quas gloriationibus suis praemittit inseritque excusationes satis demonstrant; nihilominus polemicam hanc epistolae partem terminare non vult, antequam denuo sese non nisi necessitate coactum haec dixisse ita asseruerit, ut simul ad Corinthiorum testimonium provocaverit iisque continuum suum amorem persuaserit. Sese ipsum enim commendare coactus est, quia Corinthii eum contra pseudapostolorum calumnias non defenderant, quamvis eum genuinum esse Apostolum manifestis signis cognovissent (v. 11); de una utique ré eos iure conqueri posse ironice concedit, quod nimirum nibil ab eis acceperit (v. 12); at eadem cum integritate in proximo suo adventu se inter eos conversaturum esse promittit de solis eorum animabus sollicitum (14. 15); neque enim per se nec per legatos suos nec aperte nec occulte eum sua commoda apud eos quaesivisse non ignorant (16-18). Ad omnia igitur, quae inde a 11,1 gloriabundus de se praedicaverat, respiciens cum admiratione quadam exclamat :
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11. factus sum insipiens! vos me coegistis, ut memet ipsum commendarem ; ego enim « vobis debui commendari. Primorum verborum duritiem nonnulli inserta particula (factus sum quas? insipiens) mitigare arbitrarie conantur (Est. Nat. etc.); neque recte, quum contextus obstet , Oec *. ea interrogative legenda esse censet. Clarissime iam saepius Paulus se gloriantem insipienter non agcre indicaverat (11,16; 12,6) , quare eius exclamationem etiam hic non licet proprio sensu sumere, id quod vult CArys. (cfr etiam Oec!. TÀheopA.), qui eius modestiam admiratur; sed exclamátio eius aut ironica est (Maz. Bisp. etc.) aut, si mavis, ex adversariorum mente dicta (vobis videor insipiens esse factus 7/Aom. lust. etc.). Corinthiorum autem vitio accidit, ut Paulus hanc insipientiae speciem apud omnes, qui rerum statum ignorabant, prae se ferre coactus esset; quia enim adversariorum eius calumniae a neophytis, uti decuit, non erant repulsae, suam ipse defensionem suscipere debuit. Atque rationem addit, cur sese a Corinthiis defendi commendarique iure exspectaverit : nihil enim minus fui eo nimirum tempore, quo apud vos versatus sum, (aó) tis, qui sunt supra modum apostoli, tametsi nihil sum. Eodem modo, quo supra (cfr ad 11,5), hic quoque nomine cv üzepXxv &xoczóAov (eorum qui magis quam valde sunt apostoli) genuinos Apostolos columnasque Ecclesiae (Pctrum, Ioannem, lacobum Min.) designari, antiquiores et iuniores plerique tenent; ac profecto per se nihil obstat, quominus Paulus primariis Apostolis inferiorem se esse neget (cfr 1 Cor. 15,10). Attamen nomen ipsum ad designandos veros Apostolos parum videtur accommodatum ; Corinthii quoque non alios Apostolos sed pseudapostolos laudibus celebrasse accusantur atque de his solis in praecedente gloriatione agitur; quare hic quoque pseudapostolos sarcastice designari moderni plerique rectius tenent. Illis autem se non inferiorem fuisse per litoten dicit, se longe superiorem fuisse significans; quam ob causam etiam pro sua humilitate, uti plerumque (efr 1 Cor. 15,8 sq. etc.) se nihil esse addit! adversarios suos, qui se supra omnem modum apostolos esse ipsi iactabant, haud leviter pungens. Ut argumentum suum compleat, se illis inferiorem non fuisse probat ad modum, quo ecclesia corinthia fundata sit, provocans:
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19. signa tamen (lege : quidem vel sane vév ?) apostolatus mei (cum Fuld. etc. iuxta graec. 7o) Xxoctóou lege : Apostoli) facta sunt super vos (iv ópiv A'er : in vobis, rectius : inter vos) in omni patientia , (in) signis et prodigiis et virtutibus. Ezusix 70) &xoczd)ov (i. e. signa Apostoli sc. genuini) notae sunt, quibus aliquis genuinus Apostolus cognoscitur atque a fictis discernitur; inter quas primum locum patientia omnimoda (mov vzoyová) obtinet, illa nimirum virtus animi, qua qui praeditus est, ne summis quidem calamitatibus a mandatis divinis exsequendis retrahitur. « Vide, inquit CArys., quid primum collocet, scilicet patientiam ; forti enim animo omnia perferre Apostoli est » ; revera eam velut notam, qua veri ministri Del, vcl potius operarii evangelici (nam de his solis ibi agitur), sese commendent. supra iam nominaverat et explicaverat (cfr ad 6,5), ac quantam et quam praeclaram patientiam ipse exliibuisset, in longo tribulationum suarum catalogo (11,93 sqq.) satis superque exposuerat. Alii tamen verbis iv mex ómopovi (im omni patientia) non tam primam veri Apostoli notam, quam difficiles temporis rationes innui putant, quibus non perterritus Apostolus reliqua muneris sui signa exhibeat; patientiam enim omnibus Christianis necessariam ésse ac proin notam Apostoli non constituere obiiciunt (cfr Disp. Mat. Dr. etc. — Mey. Heinr. Kl Br. etc.). Sed distinguamus oportet; de patientia qualicumque Apostolus non loquitur, sed de eximio singularique eius : gradu, qui summis difficultatibus non superatur singularemque gratiam, qua Deus Apostolos suos corroborat et ad Evangelium medios inter eius hostes propagandum aptos reddit, clarissime manifestat. Ceterum eodem cum iure, quo patientia, utpote virtus omnibus Christianis necessaria, negatur esse Apostoli genuini nota, miracula patrata quoque, quae secundo in loco afferuntur, Apostoli nota esse negari possunt, quia Dominus omnes qt? crediderint signa haec esse secutura promisit ( Marc. 16,17). Tribus vocabulis, quibus secunda Apostoli nota indicatur, non diversae miraculorum species sed eadem opera extraordinaria tribus diversis rationibus designantur (cfr Heór. 2,&; 9 Thess. 2,9; Rom. 15,19 etc.) : eei (signa) enim, quae vox hic arctiore sensu quam in principio sententiae sumitur, miracula vocantur, quia divinae revelationi demonstrandae inserviunt hominibusque a Deo missis fidem auctoritatemque conciliant; -£;x:a (prodigia), quia praeter ordinarias naturae vires legesque fiunt vel eas superant ideoque hominum attentionem admirationemque excitant; Suv ue (virtutes), quia extraordinariam potentiam eamque divinam supponunt; primo igitur nomine finis, altero natura, tertio causa miraculorum indicari videntur !. In Act. 18,1-17 Lucas initia ecclesiae corinthiae describens miracula Corinthi a Paulo patrata non commemorat; ex nostro ergo loco, quum Paulus zn£er eos (iv 2piv) se illa patrasse asserat, Actuum narratio compleatur necesse est. Alterum argumentum addit, quo se a Corinthiis commendari debuisse ostendat; neque enim dumtaxat eum genuinum Apostolum esse certis signis cognoverant, sed per eum eadem quoque, atque aliae ecclesiae, beneficia acceperant, ita ut aliis una sola re, uti ironice monet, inferiores sint; ab co enim eadem ratione, qua aliae ecclesiae, non sunt gravatae.
12:13
13. Quid est enim, quod minus habuistzs (prae) ceteris ecclesiis , nisi quod ego tpse non gravavi vos? donate mihi hanc iniuriam. Sententia haec praecedenti confirmandae inservire nequit, quamvis nonnulli id sentiant; beneficia enim a Corinthiis accepla non demonstrant, signa ac prodigia Corinthi esse facta; praecedenti potius parallela est unaque cum illa Paulum iure sperasse docet fore, ut a neophytis laudaretur. Ad calumniam autem, uti patet, pseudapostolorum alludit, quod ob minorem suum Corinthiorum amorem ab illis sustentationem accipere renuerit, quamvis eam ab aliis acceperit (cfr ad 11,10 sq.), atque ironice fingit, Corinthios integritatem, qua ab eis gravandis abstinuerit, velut iniuriam sibi factam considerare; hinc ironica illa veniae petitio (cfr TAom. etc.). Neque enim proprio sensu haec verba esse sumenda, id quod CA»ys. supponit, satis ex eo elucet, quod istius iniuriae eum non poeniteat nec eam vitandam sibi proponat; seposita enim ironia cum magna caritate pergit : 1^. ecce tertio hoc (spírov vooro hac tertia vice s. nunc tertia vice) paratus sum venire ad vos : et non ero gravis vobis; non enim quaero quae vestra sunt, sed vos. luxta verborum collocationem numerus (tgírov 10510) cum verbo finito (£roíx; £y). cohaerere videtur; quare nonnulli censent, Paulum ter quidem iter corinthium praeparasse, sed duo tantum itinera corinthia fecisse, illud nimirum, quo ex Macedonia et Athenis adveniens Corinthiis prima vice Evangelium attulit (Acz. 18,1), atque alterum, quod nunc se facturum promittit et Lucas factum esse innuit (.Ac£. 20,2) !. At licet Lucas duo tantum itinera commemoret, tria tamen Paulum fecisse certum est; atque nostro in versu collocatione verborum non obstante numerum (^írov 20570) non ad verbum finitum sed ad infinitivum (/0sv «jo; 5p3;) pertinere evidenter ex 13,1 clucet (ecce tertio hoc venio ad vos); ac profecto praeparatione sua Paulus Coriuthiis gravis esse non potuit, sed itinere suscepto. Itaque recte C/rys. verba nostra ita interpretatur : « Nolite putare me ideo, quia a vobis nihil accipio, ad vos non esse venturum; verum et secunda vice iam veni et tertia vice ad vos proficisci paro, nec tamen vobis oneri ero ». In tertio igitur itinere, ad quod suscipiendum se iam parat, eadem cum integritate, qua in duobus prioribus, inter eos se conversaturum esse annuntiat (cfr 11,10; 1 Cor. 9,15 sqq.) : non gravabo vos (oo xacTavxoxáco pov). Neque tamen quia ab eis nihil sit accepturus, eos minus, quam alias ecclesias, diligere censendus est; nam propter solum eorum profectum suis ipsius commodis neglectis ita agit : non enim quaero quae vestra sunt, bona nimirum vestra temporalia , sed.vos, animas vestras (v. 15); in filiorum enim suorum numero eos habet (1 Cor. 4,15), erga quos optimi patris partes agere tenetur : nec enim debent filii parentibus thesaurizare , sed parentes filiis. Quae .in verba egregie 7AÀom. : « dicendum est, quod ex praecepto teneniur (ilii ministrare et subvenire parentibus in necessitatibus, non autem congregare et thesaurizare illis. Nam thesaurizatio et congregatio fit in posterum; sed videmus, quod secundum naturam filii succedunt parentibus et non in contrario, nisi in aliquo tristi eventu; et ideo naturaliter amor parentum est in hoc, ut congregent filiis; et hoc modo loquitur Apostolus » !. Sicut autem proprio prioris membri sensu Apostolus filios parentum necessitatibus subvenire debere non negat, ita etiam translato sensu id non negat, quod multis argumentis alibi demonstravit, operariis evangclicis scilicet ius sustentationis a fidelibus accipiendae competere (1 Cor. 9,7 sqq.); sed pseudapostolos 'indirecte carpit, quibus Evangelium occasio erat thesaurizandi (cfr 11,20). Bonum ergo patrem, qui pinguem haereditatem filiis parare studet, imitatus Paulus id unum sibi proposuit, ut filios, quos in Christo genuit, thesauris spiritualibus repleret gratuita Evangelii praedicatione, atque ipsis patribus naturalibus, uti recte monet T/^eod., se aliquid plus facturum esse profitetur :
12:15
15. ego autem libentissime impendam quaecumque habeo, e/ superimpendar ipse (ix8amavrt cop. plane integreque impendar, vires meas omnes ipsamque meam vitam absumam) pro animabus vestris , licet plus vos diligens minus diligar. Quanta magnanimitas, quum summum illis bonum omni qua potest ratione suisque summis discriminibus despectis tradere studeat, nec quidquam ab illis sibi rependi exspectet. cum pseudapostolis aut etiam alias ecclesias cum corinthia comparare supponunt, siquidem supplere volunt : « licet ego plus (quam pseudapostoli) vos diligens minus tamen (quam pseudapostoli) a vobis diligar », aut : « licet ego vos plus (quam alias ecclesias) diligens minus tamen a vobis (quam ab aliis) diligar ». Neque minus arbitrarie supponitur, duobus comparativis aequalitatem solam amoris negari : « licet vos me non tantum diligatis, quantum ego vos ». Etenim suae caritati Corinthios eandem caritatem non rependere, Paulus iam dudum expertus erat (cfr 6,10 sq.), neque maxima sua sollicitudine, qua eorum profectum promovere studuerat, eorum erga se amorem augere potuerat; immo vero eius sollicitudine crescente eorum amor decrevisse videbatur. Verum ideo pro eorum animabus sese totum impendere non cessat, atque etiam paratus est ad idem praestandum, etsi futurum sil, ut quo magis ipse eos diligat amoremque suum maiore sollicitudine manifestet, eo minus ab iis diligatur. Ante comparativos nimirum, qui inter se respondent, pronomina &eu... vocoóto (quo... eo), uti saepius, suppleantur opportet. Avaritiae calumniam Paulo gravissimam fuisse ex eo, opinor, clare discimus, quod identidem ad eam refellendam suamque integritatem asserendam revertitur; adversarii eius autem, quum euin per se ipsum a Corinthiis nihil accepisse inter omnes constaret, eum simul astutiae accusarant eumque dolo per emissarios suos neophytis aliquid extorquere insinuarant. Quam ultimam calumniam, utpote nimis absurdam, paucis interrogationibus refellit, postquam illam nudis verbis proposuit :
12:16
16. Sed esto : ego vos non qgravavi, sed quum essem astutus (xavoüoyog cfr &,9; 11,3) dolo vos cepi. Ex adversariorum persona quodammodo loquitur; licet enim prima persona utatur, ex ore quasi eorum sumit verba, quibus calumniam sparserant : « esto (i. e. concedamus) eum ipsum vos non gravasse, sed pro sua astutia per suos emissarios dolo vos cepit », i. e. velut piscator in sua retia fraudibus vos traxit, ut vos exspoliaret. De legatis agi, quos Apostolo ipsi opposuerint, clarum est et sequente interrogatione extra dubium ponitur :
12:17
17. numquid per aliquem eurum, quos misi ad vos, circumveni vos!? Plurali, quo utitur, eum plures legatos iam Corinthum misisse, docemur, atque ex 1 Cor. 16,10 scimus inter eos Timotheum fuisse, cuius hic mentionem facere apte non potuit, quia eum in epistola hac scribenda sibi associavit (1,1); ex reliquis autem solum Titum nominat, qui ultimus ante hanc epistolam scriptam Corinthum venerat.
12:18
18. Rogavi Titum et misi cum illo fratrem ; numquid Titus vos circumvenit? nonne eodem spiritu ambulavimus? nonne iisdem vestigiis? De Titi itinere agi, ex quo redux Paulo bonos nuntios attulit (2,13; 7,6 sqq.), luce clarius est , etsi illis in locis cum altero fratre Corinthum venisse non dicitur; binos enim Paulus Domini exemplum secutus discipulos suos mittere solebat, uti ipse quoque semper aut unum aut plures comites itinerum habuit. Quo autem cum iure aliqui coniiciant, Paulum de Titi missione ad eleemosynarum opus urgendum (8,6. sqq.) hic sermonem facere (Heinr.), plane non video. Ultimis demum duabus interrogationibus et interna et externa similitudo indicatur; eodem, quo Apostolus, spiritu legati eius ducuntur eandemque, quam ipse, agendi rationem tenent. 2. Finis defensionis Pauli aedificatio el correctio Corinthiorum eral. (12,19-13,10). Tribus. membris haec conclusionis pars absolvitur. Ne neophyti sese Apostolorum iudices constitutos esse putent, Paulus praeprimis se omnia haec ad eorum aedificationem correctionemque scripsisse monet (129,19-21); velut severum iudicem enim eorum, qui corrigi nolint, se adventurum esse annuntiat (13,1-6), sperat autem fore, ut potentia divinitus sibi data uti non cogatur (13,7-10). 1.) Corinthios non constituit 2udices suos sed omnia ad eorum correctionem scripsit. (12,19-21). In adversariorum suorum oppugnatione Paulus Corinthios ita interdum erat allocutus, ut aliquis putare potuerit, illum coram eorum tribunali causam suam agere eosque velut iudices suos considerare (10,7; 11,1 etc.) ; at hac in terra Apostoli iudicem non habent (1 Cor. 4,3 sqq.) nec filiis iudicium de suis patribus, a quibus in Christo geniti sunt, competit. Erroneam ergo, quam sibi efformare potuerant neophyti, opinionem Paulus reiiciens se solum Deum iudicem suum agnoscere insinuat, sed se haec ad eorum aedificationem scripsisse monet (v.19); quamnam vero aedificationem intelligat, enumeratis vitiis, quae emendanda sint, indicat (20. 91).
12:19
19. Olim (xXx rectius : dudum) putatis, quod excusemus nos apud vos; coram Deo in Christo loquimur, omnia autem ad vestram aedificationem. Particula 4X« (olim, antea) interdum de tempore proxime praeterito usurpatur (cfr Marc. 15,84 tezt. rec.), neque alio modo hic sumi potest, quare melius dudum quam o/zm vertitur, nisi particulam oli etiam de tempore proxime prareterito interpretari velis; recte TÀhom. iam explicat « ab initio huius epistolae ». Primum huius sententiae membrum Vulg. Clem. pro interrogatione habet ; sed si interrogative legitur, primae voci (1ZXex dudum) tota vis tribuitur, neque iamen Paulus id premere vult, quod neophyti dudum se esse iudices Apostolorum putent, sed quod se fpsos esse iudices constitutos arbitrentur, coram quibus Apostolus sese defendere et excusare debeat. Melius igitur enuntiative legitur !, atque praecipua vis verbis apud vos (piv) inest. Erroneam deinde opinionem altero membro reiicit et corrigit : non apud vos nos excusamus, sed coram Deo , quem solum iudicem agnoscimus, i» Cristo tamquam membra et ministri Christi loquimur, omnia autem ad vestram aedificationem dicta esse volumus. Cum T/Aeod. quidem antiquioribusque Latinis (Lomb. Thom. etc.) iuniores quoque nonnulli Paulum duplici iuramento (coram Deo in Christo) veritatem eorum, quae dixit, confirmare putant (Est. Iust. Lap. etc.) ; at nec sufficiens aderat ratio, cur hoc in loco tanto cum pondere suam sinceritatem iterum assereret, nec satis intelligitur, quomodo secundum membrum, si nihil praeter duplex iuramentum continet, cum primo et cum tertio apte connectatur. Ultimum membrum (om»oia propter vestram aedificationen) diligentius exponens rationem explanat, qua adductus est, ut totam hanc defensionem, quamvis solum Deum iudicem habeat, Corinthiis scriberet. Suum enim ad eos adventum praeparaturus eos, ne in virga venire cogeretur (1 Cor. 4,21), ad removendas pristinorum delictorum reliquias permovere voluit :
12:20
20. timeo enim , ne forte, quum venero, non quales volo inveniam vos, et ego inveniar a vobis, qualem non vultis. Permolesta dicturus asperitatem sermonis mitigat (cfr CArys.), neque velut severus iudex sed velut bonus pater dicere incipit, non asserens aut vituperans, sed solum timorem manifestans , neque ea quae timet accurate definiens sed cum caritate leniter innuens. Timet enim, ne eos non tales inventurus sit, quales eos esse desiderat, correctos nimirum planeque liberos ab omnibus illis maxime vitiis, quae in priore epistola acerbius duriusque vituperare debuit; timet quoque , ne ipse ab illis inveniatur, qualem eum esse nolunt, severum sc. iudicem, qui virga sit usurus. Duo huius sententiae membra thema constituunt sequentis expositionis : secundum enim inde a 13,1 explanatur, prius autem duabus sententiis proxime sequentibus, quae primae sunt parallclae eademque plane ratione, qua illa, a verbo qo6oüjzx dependent (timeo ne forte..., ne forte..., ne...), uberius definitiusque exponitur. Praeprimis enim timet,.ne vestigia reliquiaeque schismatum, quae in priore epistola impugnaverat, etiam nunc apud eos remaneant : Itmeo... ne forte contentiones, aemulationes, animositates, dissensiones, detractiones, susurrationes, inflationes, seditiones (sint. inter. vos). Ultima tria vocabula (sznt inter vos) interpres latinus ad complendam sententiam addidit; in primigenio textu verbum deest, sed ex praccedente :52:08 (Znvenzar) hic facile suppletur spec (inveniantur). De Corinthiorum schismatis eorumque reliquiis agi duo priora nomina (£225 5 contentiones aemulationes vel iuxta alteram lectionem : 22: TA^9;) manifestant, quia illis Paulus antea neophytorum studium partium designaverat (1 Cor. 1,11; 3,3). Reliquis porro nominibus illa vitia notantur, quae aut ex schismatis exoriri aut cum iis fere semper coniungi solent : üupot &iÜstz, anzmositates et dissensiones (vel iuxta (zal. 5,20, ubi quatuor nostra prima nomina eodem ordine leguntur : irae. et rixae) : ubi enim partium est studium factionesque inter se pugnant, fieri non potest, ut ibi continui irae impetus continuaeque altercationes desint; neque deerunt x«zat nec dibsztwuot, detractiones , susurrationes , quibus adversariorum fama in aperto et in occulto laeditur, neque deerunt quctócet; zn/lationes, quum unus pro uno infletur adversus alterum (cfr 1 Cor. &,6. 18), nec dxecvacvacíat seditiones, quibus internus externusque ecclesiae ordo perturbatur. Multo magis vero timet, ne alterius vitii, sc. libidinis, reliquiis in tertio suo adventu contristetur; quem maiorem timoris gradum grammatica constructione innuit, pro particula tres (ne forte) nudum wá (ne) adhibens eique pro coni. aor. addens futur. indic. (uà *xz&- vast) : timeo...
12:21
21. ne iterum (sicut in secundo meo adventu corinthio cfr ad 2,1), quum venero, humiliet me Deus (meus), et l'ugeam multos ez iis, qui ante peccaverunt et non egerunt poenitentiam super immunditia el fornicatione et impudicitia, quam gesserunt. « Considera, inquit CÀrys., apostolicam virtutem viri, qui nullius peccatisibi conscius, de alienis peccatis contristatur aliorumque delictis humiliatur ». Revera humiliationem suam vocat neophytorum iniquitatem , quippe qua plenum fructum quem exspectaverat sua praedicatione non esse productum edoceatur; se autem a Deo suo (o O:óq pov cfr VV. LL.) humiliari dicit, quia in hac humiliatione a Deo permissa insigne videt divinae bonitatis beneficium, quo ipse in virtute promoveatur. Porro iniquitas, qua ne iterum in suo adventu humilietur timet, pervicacia est, qua multos neophytos de suis libidinis peccatis poenitentiam agere eaque vitare nolle praevidet. Quantopere in civitate illa cultui Aphroditae deditissima etiam Christiani ad libidinem fuerint proclives, Apostoli epistolae testantur : in prima iam, quae hodie deperdita est, fratrum, qui fornicationi essent dediti, societatem vitari iusserat (1 Cor. 5,9 s34q.), et in secunda gravissimis argumentis hoc vitium fugiendum esse monuerat (1 Cor. 6.12 sqq.) , ne adveniens lugere (i. e. . lugens punire) cogeretur multos ez eis, qui ante peccaverunt (193205 7Ov mponjxpraxótov qui libidini indulserant, non ante suam ad fidem vocationem, uti nonnulli explicant, sed vocati et baptizati ante priorem epistolam scriptam, qua gravitas istius peccati demonstrabatur) et illius epistolae minis non obstantibus (cfr 1 Cor. 6,9 sqq.) hucusque non egerunt poenitentiam super immunditia sua. Timet igitur, ne pauci tantum ex iis, quos prior epistola ad poenitentiam agendam non adduxit quique etiam hoc momento, quo novam epistolam scribit, in luxuriae peccatis perseverant, nova hac epistola convertantur, multi vero in eodem peccati statu sint perseveraturi, ita ut in adventu eos velut pertinaces gravibus poenis coercere, licet reluctans et lugens, cogatur. S. Aug. (c. Parmen. ep. IIf. 2,14) Paulum « potius eos divino flagello coercendos minari censet, quam per illam correptionem, ut ceteri ab eorum coniunctione se contineant »; sed de poenarum genere verba Pauli nihil docent. Porro tria libidinis nomina ita distingui possunt, ut primum (Zxaüapcía immunditia) sit generale omnesque libidinis species complectatur, alterum (xoeveíz fornicatio) illam speciem designet, quae Corinthi commünior erat, tertium demum (£céyeux impudicitia) graviora peccala significet; 4c) yeux enim est id quod effrenis protervaque libido. Participium psravorcívtov haud pauci moderni sensu futuri exacti ita sumunt, ut Paulus de iis loquatur, qui antea quidem peccaverunt (part. perf. zpongaprrxótuv) sed ante suum adventum poenitentiam non egerint (part. aor. pij uscavorngávzov). Quae explicatio erronea est, quia non multos dumtaxat ex iis quos in peccatis permanere inveniet, sed omnes punire debeat; itaque participio aor. sensus praeteriti est relinquendus, uti Vulg. recte sua versione indicat. Quoniam verbum pezavoetv in Novo Test. non coniungitur cum praepos. iz (sed àzó vel 2x), aliqui (Bisp. etc. — Mey. etc.) ultimum membrum (zl 5 dxxÜaosíz x13) a verbo z:v0jao (lugeam) dependere volunt (ne lugeam multos propter immunditiam etc.). Quae constructio nec satis apta est, quia verbum zsvüjaw iam suum obiectum secum habet (zoXÀoó;), nec necessaria quia pstavostv ab Alexandrinis haud raro cum praepos. iz coniungitur (Am. 7,3; Ioel 2,13; Ioa. 3,10 etc.) ita ut nihil obstet, quominus Paulus, qui hoc solo in loco verbum gszavoetv adhibet, hanc constructionem praetulisse dicatur. 9.) Severus iudex adveniet ?/lis, qui corrigi nolunt (13,1-6). Quam longe Paulus abfuerit ut Corinthios suos iudices constitueret, clarissime haec sectio docet, in qua alteram partem sententiae superioris exponit (19,90 timeo ne forte quum venero... et ego inveniar a vobis, qualem non vultis). Tamquam iudex enim adveniet (v. 1) ei quidem tamquam iudex severus peccatorum impoenitentium, quia ab eis quasi sit provocatus (2-4); ut se ipsosigitur antea iam examinent , eos exhortatur, quia ipse suam auctoritatém exercebit (5. 6). In prioribus suis itineribus corinthiis Apostolus velut iudex non advenerat; in primo ecclesiam fundaverat, in secundo deinde vitia quidem invenerat, ut de haud prospero neophytorum prof ectu tristis esset (cfr 2,1), sed diu non esse commoratus videtur, ut iudicium agere non potuerit, sese autem illud in proximo adventu acturum esse annuntiaverit (ad v. 2). Tertia igitur nunc vice iudex adveniet :
12:1
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
15:18), nor apostolic privations and sufferings (2 Cor. 6:3 ff.; 11:23 ff.), nor visions and revelations (2 Cor. 12:1 ff.). …
1. The career of the apostle Paul. - Let us suppose that one can contest the miraculous character of the event that occurred at Damascus around 34 A.D. (Acts 9:1-22; 22:4-16; 26:9-20; Gal. 1:13-17) and that of the revelations that the convert claims for himself (Acts 22:17-21; II Cor. 12:1-4, etc.). …
Vision (Mystical Intellectual Phenomenon)
… faciens." It is therefore not, in itself, a sign or constitutive element of holiness, but is ordered to making known some divine truth or some desire of God. Among the most sublime visions are remembered those of St. John (Revelation) and of St. Paul (2 Cor. 12:1-4). To the visions contained in Scripture there must correspond an act of divine faith. …
12:2
… (Confessions, bk. IX, c. 10) without notable bodily swooning, up to the purely passive, impetuous ecstasies of rapture properly so called, and of the flight of the spirit or effective spiritual transport, of which the classic example is that of St. Paul (II Cor. 12:2-4; cf. St. Augustine, Epist., 147, n. 51).
Egregie Doctor, Paul, Instruct Me
There is no connection with the feast being celebrated, but it could be called a beautiful paraphrase of certain ideas contained in the Pauline epistles (I Cor. 12:12-13; II Cor. 12:2), such as Paul's rapture to the third heaven, the sublimity of the beatific vision, the difference between the present vision of heavenly things and that in the state of glory, the …
… After a brief historical and parenetic introduction follows the account of the rapture of St. Paul (cf. II Cor. 12, 2-4). Under the guidance of an angel, P. contemplates the death of a just man and of a wicked man with their respective particular judgment. …
12:4
… The same must be extended to the Holy Spirit, who lives in the unity of the divine nature and who is said explicitly to operate with the Father and with the Son in supernatural works (II Cor. 12, 4-6). St. Augustine expressed the tradition thus: «The Catholic faith does not say that God the Father made something, and the Son something else, but that what the Father made the Son …
PARADISE. - In the New Testament, P. is the place of beatitude in heaven, the glorious and radiant seat of God, where the just will enjoy eternal happiness (Lk. 23:43; II Cor. 12:4; Apoc. 2:7); there they will share, as a reward, in the divine "joy" and "kingdom" (Mt. 25:21, 23, 34; II Tim. 4:8).
12:5
… courage (I Cor. 15:30-32); in continuous danger of death, he hopes only "in the God who raises the dead" (II Cor. 1:8 ff.), and he glories in this life of his, of risk and of infirmity: entire chapters insist on this theme (II Cor. 4:7-17; 11:23-33; 12:5-10). St. Paul teaches that all will be judged according to what they did "through the body," that is, before dying; he expresses the desire to leave the body since there is no other way …
12:7
In the New Testament the d. or Satan is the head of the fallen angels or demons (v.), who stirs up evil and perdition (Mt. 25:41; 2 Cor. 12:7; 2 Pt. 2:4; Jude 6; Rev. 9:11; 12:7-9).
… Illness or persecution, "a thorn fixed in the flesh," is a "messenger of S." (II Cor. 12:7); S. is also in this an involuntary instrument of divine grace (ibid. 9), as happened in the Crucifixion of Christ (I Cor. 2:8).
12:12
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The miracles of the apostles are not lacking to him (Gal. 3:5; 2 Cor. 12:12; Rom.
12:14
1 and 2 Corinthians, Epistles to the
… It seems in fact that the "third" visit of Paul, to which II Cor. 12:14; 13:1 repeatedly returns, cannot be explained by a twofold stay before I C.: one would have to admit that the punishment of an offense, connected with one of these visits, was held …
12:17
… After the failure of Timothy and of Paul himself at Corinth (v. CORINTH, vol. IV, col. 253 ff.), he agreed to go there himself, perhaps with the intermediate letter "of many tears," succeeding in restoring order in that Church (II Cor. 7:6, 13; 12:17 ff.). …
12:20
… In this sense speak Sacred Scripture (cf., for example, Ps. 14:3; 33:14; Prov. 20:19; 30:10; Wis. 1:11 agg.; I Tim. 3:2; Rom. 1:30; II Cor. 12:20; Inc. 4:11, etc.) and patristic tradition (especially the Fathers' commentaries on the cited biblical passages).
… Yet it too knew within its own bosom even the most grievous falls (I Cor. 5, 1 ff.; 6, 8; II Cor. 12, 20 ff.; I Io. 1, 8; Apos. 2, 15; 2, 21; 3, 2; St. Ignatius, Eph., 10, 3; Philad., 7, 2; 8, 1; Trall., 8, 2). For all these sins the possibility of penance and salvation is affirmed …
12:28
… St. Paul also alludes to this when he says that Jesus "appointed some apostles, some prophets, some evangelists, some pastors and doctors" (Eph. 4, 11; cf. II Cor. 12, 28; Act. 13, 1).
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.