The great blessings we have received through Christ. He is the head of all the church.
He magnifieth the grace of Gods eternal predestination and temporal vecation, 11 both of the Ievves, 13 and also of the Ephesians being Gentils, 13 for vvhose excellent faith and charitie he reioyceth, and continually praieth for their increase, that they may see more cleerly the greatnes both of the inheritance in heauen, and also of Gods might vvhich helpeth them therevnto: 20 an example of vvhich might they may behold in the supereminent exalting of Christ.
1Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus.Paolo per volontà di Dio Apostolo di Gesù Cristo, ai santi tutti che sono in Efeso, e fedeli in Cristo Gesù.PAVL an Apostle of IESVS Christ by the vvil of God: to al the saincts that are at Ephesus: and to the faithful in Christ IESVS.Paulus Apostolus Jesu Christi per voluntatem Dei, omnibus sanctis qui sunt Ephesi, et fidelibus in Christo Jesu. 2Grace be to you and peace, from God the Father and from the Lord Jesus Christ.Grazia, e pace a voi da Dio padre nostro, e dal Signor Gesù Cristo.Grace to you and peace from God our father, and our Lord IESVS Christ.Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. 3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings in heavenly places, in Christ:Benedetto Dio, e Padre del Signor nostro Gesù Cristo, il quale ci ha benedetti con ogni benedizione spirituale del cielo in Cristo,Blessed be God and the Father of our Lord IESVS Christ, vvhich hath blessed vs in al spiritual blessing, in coelestials, in Christ:Benedictus Deus et Pater Domini nostri Jesu Christi, qui benedixit nos in omni benedictione spirituali in cælestibus in Christo, 4As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity.Siccome in lui ci elesse prima della fondazione del mondo, affinchè fossimo santi, ed immacolati nel cospetto di lui per carità.as he chose vs in him before the constitution of the vvorld, that vve should be holy and immaculate in his sight in charitie.sicut elegit nos in ipso ante mundi constitutionem, ut essemus sancti et immaculati in conspectu ejus in caritate. 5Who hath predestinated us unto the adoption of children through Jesus Christ unto himself: according to the purpose of his will:Il quale ci predestinò all'adozione de' figliuoli per Gesù Cristo a gloria sua secondo il beneplacito della sua volontà,Vvho hath predestinated vs vnto the adoption of sonnes, by IESVS Christ, vnto him self: according to the purpose of his vvil:Qui prædestinavit nos in adoptionem filiorum per Jesum Christum in ipsum: secundum propositum voluntatis suæ, 6Unto the praise of the glory of his grace, in which he hath graced us, in his beloved son.Onde si celebri la gloria della grazia di lui, mediante la quale ci ha renduti accetti nel diletto suo Figlio.vnto the praise of the glorie of his grace, vvherein he hath gratified vs in his beloued sonne.in laudem gloriæ gratiæ suæ, in qua gratificavit nos in dilecto Filio suo.
7In whom we have redemption through his blood, the remission of sins, according to the riches of his, grace,In cui abbiamo la redenzione pel sangue di lui, la remissione de' peccati per la dovizia della sua grazia,In vvhom vve haue redemption by his bloud (the remission of sinnes) according to the riches of his grace.In quo habemus redemptionem per sanguinem ejus, remissionem peccatorum secundum divitias gratiæ ejus, 8Which hath superabounded in us, in all wisdom and prudence,La quale ha soprabbondato in noi in ogni sapienza, e prudenza:Vvhich hath superabounded in vs in al vvisedō and prudence,quæ superabundavit in nobis in omni sapientia et prudentia: 9That he might make known unto us the mystery of his will, according to his good pleasure, which he hath purposed in him,Per far noto a noi il mistero della sua volontà, secondo il suo beneplacito, che aveva egli seco stabilito,that he might make knovven vnto vs the sacrament of his vvil, according to his good pleasure, vvhich he purposed in him self,ut notum faceret nobis sacramentum voluntatis suæ, secundum beneplacitum ejus, quod proposuit in eo, 10In the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him.Di riunire nella ordinata pienezza de' tempi in Cristo tutte le cose, e quelle, che sono ne' cieli, e quelle, che sono in terra:in the dispensation of the fulnes of times, to perfit al things in Christ, that are in heauen and in earth, in him.in dispensatione plenitudinis temporum, instaurare omnia in Christo, quæ in cælis et quæ in terra sunt, in ipso; 11In whom we also are called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will.In lui, nel quale eziandio fummo noi chiamati a sorte, predestinati giusta il decreto di lui, che opera il tutto secondo il consiglio della sua volontà:In vvhom vve also are called by lot: predestinate according to the purpose of him that vvorketh al things, according to the counsel of his vvil:in quo etiam et nos sorte vocati sumus prædestinati secundum propositum ejus qui operatur omnia secundum consilium voluntatis suæ: 12That we may be unto the praise of his glory: we who before hoped in Christ:Affinchè siamo argomento di lode alla gloria di lui noi, che abbiamo i primi sperato in Cristo:that vve may be vnto the praise of his glorie, vvhich before haue hoped in Christ:ut simus in laudem gloriæ ejus nos, qui ante speravimus in Christo; 13In whom you also, after you had heard the word of truth (the gospel of your salvation), in whom also believing, you were signed with the holy Spirit of promise.In cui (avete sperato) anche voi, udita la parola di verità, (il vangelo della vostra salute) al quale avendo anche creduto, avete ricevuto l'impronta dello Spirito di promissione santo,in vvhom you also, vvhen you had heard the vvord of truth (the Gospel of your saluation:) in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis,in quo et vos, cum audissetis verbum veritatis, Evangelium salutis vestræ, in quo et credentes signati estis Spiritu promissionis Sancto,
14Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory.Il quale è caparra della nostra eredità per la redenzione del popol d'acquisto a lode della gloria di lui.vvhich is the pledge of our inheritance, to the redemption of acquisition, vnto the praise of his glorie.qui est pignus hæreditatis nostræ, in redemptionem acquisitionis, in laudem gloriæ ipsius. 15Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints,Per questo io ho pure udita la fede vostra nel Signor Gesù, e la dilezione verso tutti i santi,Therfore I also hearing your faith that is in our Lord IESVS, and loue tovvard al the sainctes:Propterea et ego audiens fidem vestram, quæ est in Domino Jesu, et dilectionem in omnes sanctos, 16Cease not to give thanks for you, making commemoration of you in my prayers,Non cesso di render grazie per voi, facendo di voi memoria nelle mie orazioni:cease not to giue thankes for your, making a memorie of you in my praiers,non cesso gratias agens pro vobis, memoriam vestri faciens in orationibus meis: 17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him:Affinchè il Dio del Signor nostro Gesù Cristo, il padre della gloria dia a voi lo spirito di sapienza, e di rivelazione pel conoscimento di lui;that God of our Lord IESVS Christ, the father of glorie, giue you the spirit of vvisedom and of reuelation, in the knovvledge of him,ut Deus Domini nostri Jesu Christi, Pater gloriæ, det vobis spiritum sapientiæ et revelationis in agnitione ejus, 18The eyes of your heart enlightened that you may know what the hope is of his calling and what are the riches of the glory of his inheritance in the saints.Illuminati gli occhi del vostro cuore, affinchè sappiate, quale sia la speranza della vocazione di lui, e quali le ricchezze della gloria dell'eredità di lui per li santi,the eies of your hart illuminated, that you may knovv vvhat the hope is of his vocation, and vvhat are the riches of the glorie of his inheritance in the sainctes,illuminatos oculos cordis vestri, ut sciatis quæ sit spes vocationis ejus, et quæ divitiæ gloriæ hæreditatis ejus in sanctis, 19And what is the exceeding greatness of his power towards us, who believe according to the operation of the might of his power,E quale sia la sopreminente grandezza della virtù di lui in noi, che crediamo secondo l'operazione della potente virtù di lui,and vvhat is the passing greatnes of his povver tovvard vs that beleeue: according to the operation of the might of his povver,et quæ sit supereminens magnitudo virtutis ejus in nos, qui credimus secundum operationem potentiæ virtutis ejus, 20Which he wrought in Christ, raising him up from the dead and setting him on his right hand in the heavenly places.Dispiegata efficacemente in Cristo risuscitandolo da morte, e collocandolo alla sua destra ne' cieli,vvhich he vvrought in Christ, raising him vp from the dead, and setting him on his right hand in celestials,quam operatus est in Christo, suscitans illum a mortuis, et constituens ad dexteram suam in cælestibus:
21Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come.Al di sopra di ogni principato, e potestà, e virtù, e dominazione, e sopra qualunque nome, che sia nominato non solo in questo secolo, ma anche nel futuro.aboue al Principalitie & Potestate & Power, and Domination, and euery name that is named not only in this vvorld, but also in that to come.supra omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen, quod nominatur non solum in hoc sæculo, sed etiam in futuro. 22And he hath subjected all things under his feet and hath made him head over all the church,E le cose tutte pose sotto i piedi di lui: e lui constituì capo sopra tutta la Chiesa,And he hath subdued al things vnder his feete: and hath made him head ouer al the CHVRCH,Et omnia subjecit sub pedibus ejus: et ipsum dedit caput supra omnem ecclesiam, 23Which is his body and the fulness of him who is filled all in all.La quale è il corpo di lui, ed di complemento di lui, il quale tutto in tutti si compie.vvhich is his body, the fulnes of him vvhich is filled al in al.quæ est corpus ipsius, et plenitudo ejus, qui omnia in omnibus adimpletur.
1:1
Witham
St. Chrysostom takes notice, in his preface to this epistle, that the doctrinal part in the first three chapters is treated in a very sublime manner, with long periods and sentences, which makes the style more perplexed and the sense more obscure than in his other epistles. On this account I shall first give the reader a paraphrase as literal as I can, and then make some short notes on the difficulties in the text. (Witham)
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Witham
Blessed be the God, who, through his Son Jesus Christ, made man, hath blessed us with all spiritual blessings and gifts; and by his grace, infused into our souls, has given us a title to a happy eternity in heaven. (Witham)
In heavenly things; (in coelestibus) that is all spiritual blessings for heaven, or for eternity. This is the object of all the blessings we receive from God; and we ought, according to the first intention of them, to refer them all to eternal or heavenly beatitude. St. Paul distinguishes the blessings which we receive in Jesus Christ from those bestowed upon the Jews, which were temporal and limited to this earth. (Calmet; Challoner) [For additional comments on verse 3, see the Notes section, below.]
Witham
With all spiritual blessings in heavenly places: literally, in heavenlies,[Ver. 3. In caelestibus, en tois epouraniois, in supercaelestibus. St. Jerome, (p. 324, tom. 4. nov. edit.) Spiritualia in caelestibus expectanda....thesaurizamus nobis in caelis. See St. Chrysostom, log. a. p. 765.] or celestials, which some expound and translate, in heavenly things; but this being expressed just before by spiritual blessings, it rather seems to be understood of the glory prepared for us in heaven, or in the heavenly mansions; in which sense it seems to me, according to the interpretation both of St. Jerome and of St. Chrysostom in their commentaries on these words. Estius takes notice that the same expression, in the celestials, is used five times in this epistle, and in all of them signifies places above us. (Witham)
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As by his eternal decree, according to the purpose of his good will and pleasure, he hath made choice of us to be his adoptive sons, and predestinated us to be saved and glorified by the merits and grace of his beloved Son, our Redeemer, without any merits of ours to the glorious praise and riches of his grace, by which he hath made us abound in all wisdom and true prudence. (Witham) [For additional comments on verses 6 and 8, see the Notes section, below.]
1:6
Witham
To the praise of the glory of his grace; that is unto the glorious praise or commendation of his grace. (Witham)
1:8
Witham
In all wisdom and prudence; which may be either referred to the wisdom and prudence of God, the giver of grace, or to the gifts of wisdom and prudence bestowed upon the elect. (Witham)
1:9
Witham
That he might make known to us, and to all men, the mystery of his will and pleasure in establishing his new law, of calling all Gentiles, as well as Jews, to believe in his Son, made man for us, in the dispensation of the fulness of times, (that is, at the time decreed from eternity) to establish, to accomplish, and, as it is in the Greek, to recapitulate all things in heaven and on earth, in Christ, and through him, and his merits; on earth, by fulfilling all the types, figures, and prophecies concerning the Messias; and in heaven, by filling up the number of his elect. (Witham)
The mystery of his will. The word mystery signifies a secret, an unknown design. It was the will of God, to reveal to us the great design he had in the incarnation of his Son, viz. the formation of one great body of true adorers; composed, without distinction, of Jew and Gentile: till (ver. 10) when the time appointed shall come, he will reunite and perfect in or under Christ this one body, composed of the Church triumphant, Angels and saints in heaven, and the Church militant upon earth. (St. Chrysostom, Estius, etc.) [For additional comments on verses 9 and 10, see the Notes section, below.]
Witham
Which he hath purposed in him;[Ver. 9. In eo; but in the Greek, en auto, in seipso.] that is in Christ: but in the Greek the sense is, in himself; that is in God the Father, who sent his Son. (Witham)
1:10
In the dispensation of the fulness of times. It may perhaps be translated, at the appointed fulness of time, which is generally expounded to signify at the time decreed from eternity.
Witham
To establish (or restore) all things in Christ.[Ver. 10. Instaurare, anakephalaiosasthai, recapitulare. See St. Jerome, p. 330.] The Greek is to recapitulate, or, as the Protestant translation, to gather together all things in Christ; which St. Jerome expounds, by a fulfilling at once in Christ all the ancient figures and prophecies of the former law. (Witham)
1:11
Witham
In Christ we also are called by lot; that is to this happy lot, this share and state of eternal happiness, (he seems to speak with an allusion to the manner by which the lands of a temporal inheritance was distributed to the Israelites, in Palestine) that we (ver. 12) who are saved, may be to the praise of his glory; might praise God for ever in the kingdom of his glory; particularly we Jews, who before hoped in the Messias to come, and also you Gentiles, who now having heard the gospel, have believed in Christ, and who, together with all Christians, have been now sealed as it were with the holy Spirit of promise; that is by the Spirit promised, and all those spiritual graces which are an earnest and pledge, which give us an assurance of our future glory and happiness. For our redemption from our sins, and in order to the acquired possession, to the possession of that glorious happiness which Christ, by his incarnation and death, hath acquired for us. (Witham)
1:13
Calmet
In whom you....were sealed, etc. Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation. It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you---the grace with which you are filled---which shews itself outwardly by miraculous effects, etc. (Calmet)
Some refer these words, in whom you were sealed, to the sacrament of baptism; others to confirmation: both, with the sacrament of holy orders, confer a character, or mark, of which St. Paul seems to speak whenever he speaks of God sealing us.
1:14
[See the Notes section, below.]
Witham
The redemption of acquisition;[Ver. 14. Acquisitionis, peripoieseos. See St. Jerome and St. Chrysostom.] that is in order to the acquired possession, or to the obtaining of that glory which Christ, by redeeming us, hath acquired for us. (Witham)
1:15
Witham
etc. Wherefore....hearing of your constancy in the faith of Christ, and of your charitable love to all the saints, or faithful, I give always thanks to God; I pray that God may be more revealed to you, that the eyes of your heart may be enlightened, (ver. 18) that you may know what ground you have to hope in the transcendent greatness of God's almighty power, who raised Christ from the dead, (ver. 20) and set him on his right hand in heaven, above all the choirs and orders of blessed spirits, putting all things under his feet, making him, as man, head over all his Church militant on earth, and triumphant in heaven: which Church is his mystical body, who is filled all in all, (ver. 23) or as others have translated, who filleth all in all; the sense is, that the glory of Christ, as head of all, is filled and increased by the salvation and happiness of all his chosen members, and of all his elect, to the end of the world. (Witham)
1:19
His power. The greatest exertion of the power of God, or that action by which he shewed his power most, is the resurrection from the dead, which he exercised in Christ, when he raised him from the tomb, and placed him over all the Angels of heaven; and which shall likewise be exercised over us all, when we too shall be raised from the dead, and constituted members of the triumphant Church, and rewarded with a share of glory proportioned to our merits. These are the hopes to which we are called.
1:21
All principality. The Fathers agree that there are nine orders of blessed spirits, of which some are specified here; in the Epistle to the Colossians we have the order of thrones, to which if we add the cherubim, seraphim, Angels, and Archangels, we shall have nine. Calvin and other heretics strive to bring into doubt, and to corrupt many points of Catholic doctrine, sufficiently clear in holy writ, and sanctified by the general belief of the Universal or Catholic Church.
1:22
1:23
[See the Notes section, below.] Notes as to the style or expressions of St. Paul, in this chapter.
Witham
Who is filled all in all.[Ver. 23. Qui omnia in omnibus adimpletur, panta en pasi pleroumenou; which may either be in the passive or middle voice. St. Jerome, in his exposition, (p. 337) expressly says: Non ait, qui omnia in omnibus adimplet, sed qui omnia in omnibus adimpletur....sicut ergo adimpletur Imperator, si quotidie ejus impleatur exercitus, sic dominus Jesus, etc. See St. Chrysostom in the Latin edit. (p. 869) and in the Greek, (p. 776. lin. 31) dia panton oun pleroutai to soma, where the whole text requires a passive sense.] In the Latin the words have a passive signification, is filled; in the Greek may be signified, who filleth all in all. (Witham)
1:3
In heavenly places.... or, in heavenly things. In coelestibus.
1:14
Acquisition.... that is, a purchased possession.
1:4
Vve learne here that by Gods grace men be holy and immaculate, not onely in the sight of men, nor by imputation, but truely and before God: contrarie to the Doctrine of the Caluinistes.
1:6
〈Greek〉
1:10
〈Greek〉
1:13
Some referre this to the grace of Baptisme: but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation, by signing the baptized with the signe of the Crosse & holy Chrisme. For that vvas the vse in the Apostles time, as els where we haue prooued. Annot. Act. 8.
1:21
21. Al Principalitie.] The Fathers vpon this, and other places of the old and new Testament, vvhere they finde the orders of holy Angels or spirites named, agree that there be nine orders of them. Of vvhich some be here counted and called, as vve see: in the Epistle to the Colossians, the order of Thrones is specified, vvhich maketh fiue: to vvhich if vve adde these foure, Nine orders of Angels. Cherubim, Seraphim, Angels, and Archangels, vvhich are commonly named in holy vvrite, in al there be nine. S. Denys coel. Hier. c. 7. 8. 9. & Ec. Hier. c. 1. S. Athanas. li de Communi essent. in fine. Gregor, Moral. li. 32. c. 18. Therfore, good Reader, make no accoumpt of Caluins and others infidelitie, Cal. vpon this place. vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie. The vvhole endeuour of these heretikes is, to bring al into doubt, and to corrupt euery Article of our Religion.
Concordance Ps. 8, 8.
1:22
22. Head.] As Christ is king, and yet men are kings also: so Christ is head of the Church, and yet man may be head thereof also. It maketh a high proofe among the Protestants, that no man can be head of the Church, because it is a calling and dignitie proper to Christ. But in truth by as good reason there should be no king nor lord, Apoc. 19. because, He is king and lord. neither should there be Bishop or Pastor, 1 Pet. 2, 25. because he is the Bishop and Pastor of our soules: nor Pontifex nor Apostle, for by those titles S. Paul termeth him Hebr. 3: none should be piller, foundation, rocke, light, or maister of the Church or truth, because Christ is properly al these. And yet our nevv doctors (though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal, if they feared not the sword more then God, and vvould finde as good Scriptures to be deliuered of them, as they now finde to discharge them selues of obedience to Popes:) yet (I say) they vvil not deny, Christ is head of his Church in a far more excellent sort, then any man can be. al the former titles and dignities (notvvithstanding Christes soueraine right in the same) to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal, though Christ in a more diuine, ample, absolute, excellent, and transcendent sort, haue al these things attributed or appropriated to him self. So then, though he be the head of the Church, and the onely head in such soueraine and principal maner, as no earthly man or mere creature euer is or can be, and it ioyned to the Church in a more excellent sort of coniunction, then any king is to his subiects or Countrie, or any Pope or Prelate to the Church vvhereof he is gouernour, euen so, farre that it is called his body Mystical: life, motion, spirit, grace issuing dovvne from him to it and the members of the same, as from the head of the natural body. though in this sort (we say) no man can be head but Christ, nor the Church be body to any but to Christ: yet the Pope may be the ministerial head, that is to say, the cheefe Gouernour, Pastor, and Prelate of the same, and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth. Hiero. ep. 123. as S. Hierom calleth Damasus the Pope, Summum Sacerdotem, the cheefe and highest Priest: and the Apostle saith of this ministerial head, The head can not say to the feete, you are not necessarie for me. 1. Cor. 12, 21. For therein also is a great difference betvvene Christ and euery mortal I relate, that (as the Apostle here saith) he is head of the vvhole Church, meaning of the triumphāt (& of al Angels also though in an other sort) no lesse thē of the Church militāt. So Peter vvas not, nor any Pope, nor any man can be. Where you must obserue, that for this soueraine preeminence of Christ in this case, the Church is not called the body mystical of any Gouernour, Peter, Paul, or vvhat Prelate or Pope so euer.
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Christ is not ful, vvhole, and perfect without the church no more then the head without the body,
1:1
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 9
… God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,” on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… ‘Blessed be God even the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessing in heavenly places in Christ Jesus, according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestinated us to the adoption of children by Jesus Christ to Himself
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
‘ Blessed is God, the Father of our Lord Jesus Christ
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
… But ye who have been counted worthy of the name of Faithful (of whom it is written, Upon My servants shall be called a new name which shall be blessed on the earth ,) ye shall say with gladness, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… which also maketh the soul pure from envy and grudging, and draweth God in a greater measure towards the loving spirit of them that so render thanks. Wherefore also elsewhere he says, “Blessed be God and the Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessing.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 3 . “Blessed be the God,” he saith, “and Father of our Lord Jesus Christ.”
St John Chrysostom † AD 407 Homilies on Ephesians 22
… for the expression “in the heavenlies” is equivalent to, “for the heavenly things.” It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, “In what does the contract lie?” In gold. The word “in,” means, “in behalf of”; the word “in,” also means, “on account
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… ‘Blessed be the God and father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and blameless before Him.’
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.35
… in whom also we have obtained a share, being predestinated according to the purpose; who worketh all things according to the counsel of His will, that we should be to the praise of his glory;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.36
… “Blessed,” says he, “be the God and Father of our Lord Jesus Christ, who hath blessed us in all spiritual blessing in the heavens in Christ; even as He hath chosen us in Himself before the foundation of the world, that we should be holy and unspotted.”
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Tertullian † AD 220 On the Apparel of Women ii.9
… sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they “upon whom the ends of the ages have met, having ended their course.” We have been predestined by God, before the world was, (to arise) in the extreme end of the times.
Origen † AD 254 Origen De Principiis 3.5.4
… The apostle also, in the Epistle to the Ephesians, has employed the same language, saying, “Who hath chosen us before the foundation of the world;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.74
… But that He Himself wills the same, is unmistakeably declared in the words, Father, those whom Thou hast given Me, I will, that, where I am, they also may be with Me . The Father wills that we should be with Christ, in Whom, according to the Apostle, He chose us before the foundation of the world
St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 4 . “Even as,” he proceeds, “He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love.”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.22
22. To begin. In the first book I take the words of Paul:
St Jerome † AD 420 The Letters of St. Jerome 24.2
… For all that comes before works should be counted of grace; although, doubtless, God foreknew the future when He sanc tified Jeremiah as yet unborn, when He made John to leap in his mother’s womb, and when, before the foundation of the world, He set apart Paul to preach the gospel of His son.
St Augustine of Hippo † AD 430 City of God 17.6
… But it is not as if He knew not where he was that God thus seeks Him a man, but, speaking through a man, He speaks as a man, and in this sense seeks us. For not only to God the Father, but also to His Only-begotten, who came to seek what was lost, we had been known already even so far as to be chosen in Him before the foundation of the world.
St Augustine of Hippo † AD 430 City of God 18.48
… Then, also, according to the Septuagint interpretation (for it also is a prophetic meaning), “shall come those who are elected of the Lord out of all nations.” For then indeed there shall come only those who are elected, whereof the apostle saith, “According as He hath chosen us in Him before the foundation of the world.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.11
… But I see that the Father loved us also before, not only before the Son died for us, but before He created the world; the apostle himself being witness, who says, “According as He hath chosen us in Him before the foundation of the world.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 38
… The meaning, however, of the phrase “ blameless ,” which is applied to him, we have already, as I suppose, sufficiently explained. “And,” he adds, “the blessed apostle says, ‘That we should be holy, and without blame before Him.’”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.34
… Therefore He chose them out of the world while He was wearing flesh, but as those who were already chosen in Himself before the foundation of the world. This is the changeless truth concerning predestination and grace. For what is it that the apostle says, “As He hath chosen us in Himself before the foundation of the world”?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.15
… that He might show them the mystery of His will according to His good pleasure which He hath purposed in Him, in the dispensation of the fulness of times to restore all things in Christ which are in heaven and which are in earth; in Him, in whom also we have obtained a lot, being predestinated according to His purpose who worketh all things.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.12
… Such sometimes do not know themselves, but the Shepherd knoweth them, according to this predestination, this foreknowledge of God, according to the election of the sheep before the foundation of the world: for so saith also the apostle, “According as He hath chosen us in Him before the foundation of the world.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 68.1
… He has made them therefore in the way of fore-ordaining them; He has yet to make them in the way of actual elaboration. Just as the Gospel plainly intimates when He chose His disciples, that is to say, at the time of His calling them; and yet the apostle says, “He chose us before the foundation of the world,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 83.1
… On this account He had said to the blessed Peter, “If I wash thee not, thou shall have no part with me.” His joy, therefore, in us is the grace He hath bestowed upon us: and that is also our joy. But over it He rejoiced even from eternity, when He chose us before the foundation of the world.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.2
… But how could He say, “Ye have not chosen me,” save only because His mercy anticipated us? Here surely is at fault the vain reasoning of those who defend the foreknowledge of God in opposition to His grace, and with this view declare that we were chosen before the foundation of the world,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.2
… When this takes place in a man’s mind, he is said to be known of God; for it is God who endows him with this power of understanding, as it is elsewhere said, “But now, knowing God, or rather, being known of God.” For it was not then that God first knew those who were foreknown and chosen before the foundation of the world;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 105.7
… and that this had already been done by predestination before the world was, as also in its own time it was done in the world. For if the apostle has said of us, “According as He hath chosen us in Him before the foundation of the world,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 110.5
5. In close relation to these come also His further words: “And Thou hast loved them as thou hast loved me.” That is to say, in the Son the Father loveth us, because in Him He hath chosen us before the foundation of the world.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… Wherefore thou art no more a servant but a son; and if a son then an heir of God through Jesus Christ.” The lesson he gives to the Ephesians is “in love having predestinated us into the adoption of children by Jesus Christ to Himself.”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… They say: “The whole earth is full of His glory.” For we believe that, together with the Son, who was made man for our sakes, according to the good pleasure of His will,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… For Paul, whereas he was not before, became afterwards an Apostle ‘by the will of God ;’ and our own calling, as itself once not being, but now taking place afterwards, is preceded by will, and, as Paul himself says again, has been made ‘according to the good pleasure of His will
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.1
1. Having been baptized into Christ , and put on Christ , ye have been made conformable to the Son of God; for God having foreordained us unto adoption as sons
St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 5 . “According to the good pleasure,” he continues, “of His will.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… but in so far as He is the First-begotten, He has deemed it worthy of Him to give the name of brethren to all those who, subsequently to and by means of His pre-eminence, are born again into the grace of God through the adoption of sons, according to the truth commended to us by apostolic teaching.
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 5
12. We believe also, that On the Third Day He Rose Again from The Dead , the first-begotten for brethren destined to come after Him, whom He has called into the adoption of the sons of God,
St Augustine of Hippo † AD 430 Acts or Disputation Against Fortunatus the Manichaean 2
29. Augustin said: Concerning adoption I remember that I spoke some days ago according to the testimony of the apostle, who says that we have been called into the adoption of sons.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 76.9
… But through His mercy, Alone as regards His Divinity and not Alone as regards the inheritance. The Father hath made coheirs with His Only Son; not begotten them like Him of His Own Substance, but adopted them by Him out of His Own family. For “we have been called,” as Holy Scripture testifieth, “into the adoption of sons.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 89.1
… But we are sons whom He hath made sons by His Own will, not begotten as sons of His Own Nature. And in truth He hath begotten us too, but as it is said, as adopted ones, begotten by the favour of His adoption, not by Nature. And this too are we called, for that “God hath called us into the adoption of sons;”
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St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 6 . “To the praise of the glory of His grace, which He freely bestowed on us in the Beloved.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.14.3
… But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, “In whom we have redemption through His blood, the remission of sins;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
… in whom we have our redemption through His blood, the forgiveness of our sins, according to the riches of His grace, wherein He abounded towards us
St John Chrysostom † AD 407 Homilies on Ephesians 1
“Which He freely bestowed on us,” he saith. He does not say, “Which He hath graciously given us,” ( ἐχαρίσατο ) but, “wherein He hath shown grace to us.” ( ἐχαρίτωσεν ) That is to say, He hath not only released us from our sins, but hath also made us meet objects
St John Chrysostom † AD 407 Homilies on Ephesians 2
For our absolute redemption takes place then.
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St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 8, 9 . “In all wisdom and prudence, having made known unto us the mystery of His will.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.34
… For when he speaks of those persons as deserving reward who make a good use of their free will, and as therefore meriting the Lord’s grace, he asserts in fact that a debt is paid to them. What, then, becomes of the apostle’s saying, “Being justified freely by His grace”? And what of his other statement too, “By grace are ye saved”?
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… to what god will most suitably belong all those things which relate to “that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate ” (if I may so say, according to the exact meaning of the Greek word ) “all things in Christ, both which are in heaven and which are on earth,”
Tertullian † AD 220 On Monogamy 5
… The apostle, too, writing to the Ephesians, says that God “had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head” (that is, to the beginning) “things universal in Christ, which are above the heavens and above the earth in Him.”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… For it will yield its fruits in its own season. And, pray, in what season? In the season, of course, of which the Apostle speaks: That He might make known unto you also the mystery of His Will, according to His good pleasure which He hath purposed in Himself, in the dispensation of the fulness of time
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… that in the dispensation of the fulness of time He might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him.”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.3.4
… And they state that it was clearly on this account that Paul said, “And He Himself is all things;” and again, “All things are to Him, and of Him are all things;” and further, “In Him dwelleth all the fulness of the Godhead;” and yet again, “All things are gathered together by God in Christ.”
St Irenaeus of Lyons † AD 202 Against Heresies 1.10.1
… Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father “to gather all things in one,”
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.6
… There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself.
St Irenaeus of Lyons † AD 202 Against Heresies 5.20
… Into this paradise the Lord has introduced those who obey His call, “summing up in Himself all things which are in heaven, and which are on earth;”
Tertullian † AD 220 An Answer to the Jews 14
… when He shall be made no longer “a stone of offence nor a rock of scandal,” but “the highest corner-stone,” after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation,
Tertullian † AD 220 The Five Books Against Marcion 5.19
… For Moses had evidently received the law from God. When, therefore, he speaks of their “following the commandments and doctrines of men,” he refers to the conduct of those persons who “held not the Head,” even Him in whom all things are gathered together;
St Hippolytus † AD 235 Against Beron and Helix 2
… and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself.
Constantine the Great † AD 337 The Oration of Constantine 3
… and this separation from and union with him is not local, but intellectual in its character. For this generation was accompanied by no diminution of the Father’s substance (as in the case of generation by seed); but by the determining act of foreknowledge God manifested a Saviour presiding over this sensible world, and all created things therein.
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 6
… But if, when he had written his letter to Ammonius, and fallen under suspicion, he made his defence so as to better what he had previously said, but did so without changing, it must be evident that he wrote the suspected passages in a qualified sense
St John Chrysostom † AD 407 Homilies on Ephesians 1
Ver. 10 . “Unto a dispensation of the fulness of the times to sum up all things in Christ, the things in the heavens and the things upon the earth, even in Him.”
St John Chrysostom † AD 407 Homilies on Colossians 3
… Was war and battle there also? How then do we pray, saying, “Thy will be done, as in heaven, so on earth”? ( Matt. vi. 10 .) What is it then? The earth was divided from heaven, the Angels were become enemies to men, through seeing the Lord insulted. “To sum up,” he saith, “all things in Christ, the things in the heavens, and the things upon the earth.” (
St Jerome † AD 420 Against Jovinianus 1.18
… But after the deluge, like the quails given in the desert to the murmuring people, the poison of flesh-meat was offered to our teeth. The Apostle writing to the Ephesians
St Augustine of Hippo † AD 430 The Enchiridion 62
… Wherefore the apostle says, that “all things are gathered together in one in Christ, both which are in heaven and which are on earth.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 2.6
From this letter may be learnt the duplicity of the calumniators, and the injustice of the former judges, as well as the soundness of the decrees. These holy fathers have taught us not only truths respecting the Divine nature, but also the doctrine of the Incarnation
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.1
… For he lieth not who said, that to them that love God all things work together for good . God is lavish in beneficence, yet He waits for each man’s genuine will: therefore the Apostle added and said, to them that are called according to a purpose
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man’s nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, “to them who are called according to His
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.38
… that faith by which we begin to believe, and that He chose and predestinated us before the foundation of the world, in order that we might be holy and immaculate by His grace and by His work.” But let them also hear in this testimony the words where he says, “We have obtained a lot, being predestinated according to His purpose who worketh all things.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.14
This grace He placed “in Him in whom we have obtained a lot, being predestinated according to the purpose of Him who worketh all things.”
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… and if separate, then opposed to him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: “That we should be to the praise of His glory, who first trusted in Christ?”
St John Chrysostom † AD 407 Homilies on Ephesians 2
Ver. 12, 13 . “To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.30
30. But let us proceed in our study of these Commentaries; otherwise, in dwelling too long upon a few special points, we may be prevented from taking notice of the greater number. In the same book and the same passage
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St Irenaeus of Lyons † AD 202 Against Heresies 5.8.1
… which also the apostle terms “an earnest,” that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, “In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance.”
Tertullian † AD 220 The Five Books Against Marcion 5.17
… Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say:) “In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise.”
Tertullian † AD 220 Five Books in Reply to Marcion 2
A pledge; that, by whose virtue men had been
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… From Him then we have begun to receive the unction and the seal, John saying, ‘And ye have an unction from the Holy One;’ and the Apostle, ‘And ye were sealed with the Holy Spirit of promise
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… Blessed David again, having humbled himself by fastings, used boldness, saying, ‘O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man .’ If we do these things, we shall conquer death; and receive an earnest
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.5
… He is also called the Spirit of revelation, as it is written, May give you the Spirit of wisdom and revelation in the knowledge of Him . He is also called the Spirit of promise, as the same Paul says, In whom ye also after that ye believed, were sealed with the Holy Spirit of promise
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.35
… For He is present in readiness to seal thy soul, and He shall give thee that Seal at which evil spirits tremble, a heavenly and sacred seal, as also it is written, In whom also ye believed, and were sealed with the Holy Spirit of promise
St Ambrose of Milan † AD 397 On the Holy Spirit 1.6
78. Do we live in the water or in the Spirit? Are we sealed in the water or in the Spirit. For in Him we live and He Himself is the earnest of our inheritance, as the Apostle says, writing to the Ephesians: “In Whom believing ye were sealed with the Holy Spirit of promise, Who is an earnest of our inheritance.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
… This is undoubtedly the Holy Spirit, Who is called both the fire and light of the countenance of God; light as we said above: “The light of Thy countenance has been sealed upon us, O Lord.” What is, then, the light that is sealed, but that of the seal of the Spirit, believing in Whom, “ye were sealed,” he says, “with the Holy Spirit of promise.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… “Set Me as a signet upon thine heart, and as a seal upon thine arm;” that clearer proofs of your prudence and actions may be set forth, in which Christ the Figure of God may shine, Who, equalling fully the nature of the Father, has expressed the whole which He took of the Father’s Godhead. Whence also the Apostle Paul says that we are sealed in the Spirit;
St John Chrysostom † AD 407 Homilies on Ephesians 3
“Wherefore,” he says, i.e., because of what is to come,
St John Chrysostom † AD 407 Homilies on Ephesians 14
Moral . Let this seal then abide upon thy mouth,
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.39
… in whom also, after that ye believed, ye were sealed with the Holy Spirit of promise, which is the pledge of our inheritance, to the redemption of the purchased possession unto the praise of His glory. Wherefore I also, after I had heard of your faith in Christ Jesus and with reference to all the saints, cease not to give thanks for you.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.14
… Thou hast seen the sickle! Thou hast seen the head of John! Thou hast heard the history pertaining to Saul! Thou hast heard the manner of the Jewish captivity! And beside all these, thou hast heard the sentence of Christ declaring, that not only to commit perjury, but to swear in any way, is a diabolical thing, and the whole a device of the evil one.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Take an instance of my meaning. Are you in the habit of false swearing? do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether.
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… So that if the promises are for His glory, our salvation also will certainly follow; to which also, in the Epistle to the Ephesians, he reverteth continually, saying, “to the maintenance of His glory ;” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
… “having been foreordained,” saith he, “according to the purpose of Him who worketh all things.” That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,)
St Augustine of Hippo † AD 430 On the Holy Trinity 5.12
… For what is more clearly spoken relatively than the word earnest? Since it is referred to that of which it is an earnest, and an earnest is always an earnest of something. Can we then, as we say, the earnest of the Father and of the Son,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 22
… They who have not believed. Who are living? They who have believed. What is said to the dead by the apostle? “Arise, thou that sleepest.” But, quoth an objector, he said sleep, not death. Hear what follows: “Arise, thou that sleepest, and come forth from the dead.” And as if the sleeper said, Whither shall I go? “And Christ shall give thee light.”
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Pope St Leo I the Great † AD 461 Letters 59
… and hath put all things under His feet, and given Him to be the head over all the Church which is His body, and the fulness of Him Who filleth all in all
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.17
… and so God is His Father because He is God of God, and God is His God, because He is flesh of the Virgin. All this the Apostle confirms in one short and decisive sentence, Making mention of you in my prayers that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, “the Father of glory” is He whose Christ, when ascending to heaven, is celebrated as “the King of Glory” in the Psalm: “Who is this King of Glory? the Lord of Hosts, He is the King of Glory.” From Him also is besought “the spirit of wisdom,”
Tertullian † AD 220 Against Praxeas 28
… And if, to quote another passage, “Thus saith the Lord to my Lord Christ,” the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”
St Basil the Great † AD 379 De Spiritu Sancto 26
… And as is the power of seeing in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore also Paul prays for the Ephesians that they may have their “eyes enlightened” by “the Spirit of wisdom.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.5
… He is also called the Spirit of adoption, as Paul saith, For ye received not the spirit of bondage again unto fear, but ye received the Spirit of adoption, whereby we cry, Abba, Father . He is also called the Spirit of revelation, as it is written, May give you the Spirit of wisdom and revelation in the knowledge of Him
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
… And may God Himself the Father of our Lord Jesus Christ, the Father of glory, give unto you a spirit of wisdom and revelation in the knowledge of Himself, the eyes of your understanding being enlightened
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… And an indication of this is found in the fact that wherever the Natures are distinguished in our thoughts from one another, the Names are also distinguished; as you hear in Paul’s words, “The God of our Lord Jesus Christ, the Father of Glory.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.36
“The words which he uses “In the knowledge of him”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For He is absolutely our God, but not absolutely our Father. And it is this conjunction of names which gives rise to the error of heretics. A proof of this lies in the fact that when natures are distinguished in thought, there is a distinction in names. Listen to the words of Paul. ‘The God of our Lord Jesus Christ, The Father of Glory,’
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… “Who is this King of Glory? the Lord of Hosts, He is the King of Glory.” From Him also is besought “the spirit of wisdom,” at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. He likewise will grant “the enlightenment of the eyes of the understanding,”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.32
… For he who by the outward eyes was not able to see the Lord in His signs, he when those bodily eyes were closed, saw with those within. And because he had received the proof in his own person, he wrote to those who had their bodily eyes full of light;— May He illumine the eyes of your hearts .
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 14
14. He Was Crucified Under Pontius Pilate and Was Buried: He Descended into Hell . The Apostle Paul teaches us that we ought to have “the eyes of our understand ing enlightened”
St Augustine of Hippo † AD 430 City of God 22.29
… but now mine eye seeth Thee: wherefore I abhor myself, and melt away, and count myself dust and ashes;” although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, “Having the eyes of your heart illuminated.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.3
… If you held the identity, then, of course, when you heard or read the words, “Lighten my eyes, that I sleep not in death,” you merely thought of the eyes of the body. Or if this were an obscure point, at all events when you recalled the words of the apostle, “The eyes of your heart being enlightened,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.6
… And not without good cause; for there, in the heart, are the eyes, by which God is seen. Speaking of these eyes, the Apostle Paul saith, “The eyes of your heart being enlightened.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 18.10
… In thy body thou didst find eyes in one place, ears in another place: dost thou find this in thy heart? Or hast thou not ears in thy heart? Else of what did the Lord say, “Whoso hath ears to hear, let him hear?” Or hast thou not eyes in thy heart? Else of what saith the apostle, “The eyes of your heart being enlightened?”
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… “Ask of me, and I will give Thee the heathen for Thine inheritance.” It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.31
… to the working of the strength of His might, which He wrought in Christ, when He raised Him from the dead, and made Him to sit at His right hand in the heavenly places above all rule and authority and power and dominion, and every name that is named not only in this world but also in that which is to came, and put all things in subjection under His feet
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… And the Apostle Paul, writing to the Romans, says, It is Christ that died, yea rather, that is risen again, who is even at the right hand of God . And charging the Ephesians, he thus speaks, According to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand
St John Chrysostom † AD 407 Homilies on Ephesians 4
Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He hath quickened both Him, and us. Seest thou that all this is said of Christ incarnate? Beholdest thou “the exceeding greatness of His power to us-ward who believe?” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 32
… shall see the Son of Man sitting at the right hand of the power of God.” And the Apostle Peter says of Christ, “Who is on the right hand of God, seated in the heavens.” And Paul also, writing to the Ephesians, “According to the working of the might of His power, which He wrought in Christ, when He raised Him from the dead, and seated Him on His right hand.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… and after receiving what it had not, and being glorified, it is glorified by Him who gave. Wherefore also the Apostle exclaims, “According to the working of His mighty power which he wrought in Christ when He raised Him from the dead.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.6
6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.12
103. “But,” you object, “the Father said. ” Good, hear now a passage where the Father doth not speak, and the Son prophesies: “Hereafter ye shall see the Son of Man sitting at the right hand of power.” This He said with regard to taking back to Himself His body—to Him
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.15
… “Who wrought in Christ, raising Him from the dead, and setting Him at His own right hand in the heavenly places, above principality and power and might and dominion and every name that is named not only in this world, but also in that which is to come; and hath put all things under His feet.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… v. 8 .) And again, “Blessed are the poor in spirit, for theirs is the kingdom of Heaven.” ( Mat. v. 3 .) And again, “Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven.” ( Mat. v. 11, 12 .) Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.23
23. I will deal shortly with the second passage which my brother tells me has been marked for blame, because the complaint is exceedingly frivolous, and bears on its face its calumnious character. The passage
St Augustine of Hippo † AD 430 The Confessions 9.4
… “How long will ye love vanity, and seek after leasing?” For I had loved vanity, and sought after leasing. And Thou, O Lord, hadst already magnified Thy Holy One, raising Him from the dead, and setting Him at Thy right hand,
St Augustine of Hippo † AD 430 The Confessions 12.11
… Nor do I find what the heaven of heavens, which is the Lord’s, can be better called than Thine house, which contemplateth Thy delight without any defection of going forth to another; a pure mind, most peacefully one, by that stability of peace of holy spirits, the citizens of Thy city “in the heavenly places,” above these heavenly places which are seen.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.19.2
… which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is “above all principality, and power, and dominion, and every name that is named,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.24
… but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is “above all principality, and dominion, and power, and every name which is named;”
St Hippolytus † AD 235 The Refutation of All Heresies 7.13
… Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named.
Origen † AD 254 Origen De Principiis 1.5.1
… and after this enumeration, as if knowing that there were still other rational offices and orders besides those which he had named, he says of the Saviour: “Who is above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.15
… Besides the passages we have adduced, passages by no means inept or unsuited for our purpose,—much to the same effect might be collected from the Scriptures, so that it is clearly seen what is the glory of the good things in Jesus Christ shed forth by the Gospel, the Gospel ministered by men and angels, and, I believe, also by authorities and powers,
Origen † AD 254 Origen's Commentary on the Gospel of John 1.34
… The Apostle, too, writing to the Corinthians, says: “As there are gods many and lords many,” and so we have spoken of these gods as really existing. Now there are, besides the gods of whom God is god, certain others, who are called thrones, and others called dominions, lordships, also, and powers in addition to these. The phrase,
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.6
… For the mountains are to be explained by the heavens, and the ninety and nine sheep by the principalities and powers
St Gregory of Nyssa † AD 395 Against Eunomius 7.5
… on the contrary, the sense of the names clearly indicates that he is mentioning in his argument, not diversities of natures, but the varied peculiarities of the operations of the heavenly host: for there are, he says, “principalities,” and “thrones,” and “powers,” and “mights,” and “dominions
St John Chrysostom † AD 407 Homilies on Ephesians 3
Ver. 21, 22 . “And made Him to sit at His right hand, in the Heavenly places, far above all rule and authority, and power and dominion, and every name that is named: and He put all things in subjection under His feet, and gave Him to be Head over all things to the Church, which is His body, the fulness of Him that filleth all in all.”
St John Chrysostom † AD 407 Homilies on Ephesians 7
It seems necessary to state what are meant by “families.” ( πατριαί ) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.34
“We who formerly were held bound by the law of the infernal place, and, through our vices and sins were given over both to the works of the flesh and to punishment, shall now reign with Christ and sit together with him. But we shall sit, not in some kind of low place, but
St Jerome † AD 420 The Letters of St. Jerome 109.1
… We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and “every name that is named, not only in this world but also in that which is to come.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 17
… Don’t conceal what you know, nor feign a simplicity which you do not possess. Origen never said that souls are made out of angels, since he teaches that the term angels describes an office, not a nature. For in his book Περὶ ᾽Αρχῶν he says that angels, and thrones, and dominions, powers and rulers of the world, and of darkness, and
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… we pray you in Christ’s stead, be ye reconciled to God.’ Nor did He stand here, but taking the first fruits of thy nature He sat down ‘above all principality and power and might, and every name that is named not only in this world but in the world to come.’
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St Basil the Great † AD 379 De Spiritu Sancto 5
… of the Only Begotten, there is mention of him that holdeth “the head,” that is, Christ, “from which all the body by joints and bands having nourishment ministered increaseth with the increase of God.” And that Christ is the head of the Church we have learned in another passage, when the apostle says “gave him to be the head over all things to the Church,”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.36
… unless it has some occult meaning. I do not find that you repent of any of these doctrines which these commentaries contain. Again, you teach that the Church is to be understood as being one body made up not of men only but of angels and all the powers of heaven. You say in commenting on the passage of the same book, in which the words occur
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.38
… We must consider therefore in each case whether he expresses any dissent from the ‘other.’ For instance, an opinion is put forward that the stars and the other things that are in heaven are reasonable beings and capable of sinning. We must see, therefore, what his own opinion is on this point. Turn to his note, in this book,
St Augustine of Hippo † AD 430 City of God 22.18
… of the fullness of the whole body which is made up of all its parts, and it is of this measure it is said, “To the measure of the age of the fullness of Christ.” This fullness he spoke of also in the place where he says of Christ, “And gave Him to be the Head over all things to the Church, which is His body, the fullness of Him that filleth all in all.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.9
He did not say, I and they are one thing; although, in that He is the head of the church which is His body,
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… Finally, if it be asserted that there either have been, or are in this present life, any persons, with the sole exception of our Great Head, “the Saviour of His body,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 83.8
… For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,” would not be true. If we were not He, “Saul, Saul, why persecutest thou Me?” would not be true. So then we are He, in that we are His members, in that we are His Body, in that He is our Head, in that Whole Christ is both Head and Body.
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Tertullian † AD 220 The Five Books Against Marcion 5.19
… but reconciled they could not possibly have been to any other than their own God. Accordingly, ourselves “who were sometime alienated and enemies in our mind by wicked works” does He reconcile to the Creator, against whom we had committed offence—worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere,
Tertullian † AD 220 On Monogamy 13
… but now we have been emancipated from the law, being dead (to that) in which we used to be held, unto the serving of God in newness of spirit, and not in oldness of letter.” Therefore, if he bids us “be made dead to the law through the body of Christ,” (which is the Church,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.4
… Since this seems right and just, it is, I take it, equally wrong and disorderly that all should wish to rule, and that no one should accept it. For if all men were to shirk this office, whether it must be called a ministry or a leadership, the fair fulness
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.99
… although he is still a babe, still fed with milk, still of those who are not numbered in Israel, nor enrolled in the army of God, although he is not yet able to take up the Cross of Christ like a man, although he is possibly not yet one of the more honorable members, yet will joyfully and eagerly accept his appointment as head of the fulness of Christ?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… viii. 10 .) And again, “That Christ may dwell in the inner man.” ( Eph. iii. 16, 17 , al. punct .) For He would have our soul to be a dwelling for Himself, and Himself to be laid round about us as a garment, that He may be unto us all things both from within and from without. For He is our fulness; for He is “the fulness of Him that filleth all in all” (
St John Chrysostom † AD 407 Commentary on Galatians 3
Ver. 16, 17, 18 . “Now to Abraham were the promises spoken and to his seed. He saith not, And to seeds, as of many; but as of One, And to thy seed, which is Christ.
St John Chrysostom † AD 407 Homilies on Colossians 6
… “For in Him dwelleth,” that is, for God dwelleth in Him. But that thou mayest not think Him enclosed, as in a body, he saith, “All the fullness of the Godhead bodily: and ye are made full in Him.” Others say that he intends the Church filled by His Godhead, as he elsewhere saith, “of Him that filleth all in all” (
St Jerome † AD 420 The Letters of St. Jerome 90
The Lord has said to his prophet “See, I have this day set thee over the nations and over the kingdoms to root out and to pull down and to destroy and…to build and to plant.” In every age he bestows the same grace upon his church, that His Body
St Augustine of Hippo † AD 430 On Christian Doctrine 1.16
15. For the Church is His body, as the apostle’s teaching shows us;
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1. To all the saints, — that is to all Christians, who are saints by calling, by baptism, by duty and obligation: because in baptism sanctified, they are called to live holily, and ought in all their life and conversation to be holy, as I said Rom. I, 7. Whence explaining he adds: And the faithful in Christ Jesus, — that is believers in Christ. It is a Hebraism: for the Hebrew neeman is both a noun signifying faithful, and a participle signifying believing. Again, to believe in Christ, and to believe in Christ, are the same, as I said. Where note: The conjunction and is here explanatory, and signifies that is, as also Gal. VI, 16, and Coloss. VI, 8.
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3. Blessed be God. — In two ways, says St. Jerome, this passage can be read: "Blessed be God, and the Father of our Lord Jesus Christ: so that God be blessed, who is the creator of all things, and up to this point there is a distinction; then afterwards it is inferred, who is also the Father of our Lord Jesus Christ. Or thus, so that God and Father are referred in common to our Lord: Blessed be God of him, who was assumed, of man; and Father of him, who in the beginning was with God, God the Word. Not as if one man was assumed, and another is the Word who assumed him; but as one and the same is preached now sublime, now humble according to the variety of causes." In a similar sense Christ says to Mary Magdalene: "I ascend to my Father, and to your Father; to my God, and to your God," John xx, 17. And this second sense is clearer and flows more smoothly. Whence the most correct manuscripts place no diacritical mark or comma between God and Father. Who hath blessed us, — that is, who hath done good to us, hath abundantly heaped upon us his goods and benefits. For to speak thus is not courtly (for courtiers often promise gold, but perform little in reality), but is simple, sincere and efficacious: for God does and bestows more than he promises. The same faithful and prudent men imitate. With all spiritual blessing, — (that is with all good, benefit and gift, not earthly, such as honours, riches, beauty, strength, pleasures: for Christ did not come to confer these upon us; but) spiritual, — namely faith, grace, remission of sins, justice, friendship with God, virtues, good works, by these destining us, and if we persevere in them, choosing us unto eternal glory, so that it may be said to us: "Come, ye blessed, possess you the kingdom prepared for you from the foundation of the world," says Chrysostom; for this is the sum and ultimate blessing. Whence he adds: In heavenly places, — namely in gifts, such as heavenly grace, heavenly life and conduct now, and afterwards heavenly glory. Secondly, St. Jerome says, "in heavenly places," namely in places and seats (for thus it is understood in verse 20) which God hath prepared for us, and to which he destines us; "in" that is through Christ, through the blood and merits of Christ, not through Simon Magus, who boasted that he was a mediator, that he was the power of God, Acts viii, 10. Hence it is clear that all grace, and the whole disposition unto justification, and the very beginning of faith are not only from the grace of God, but also (which some wrongly denied concerning faith and the beginning of faith) are from the merits of Christ. For the Apostle says that God hath blessed us with all spiritual blessing in Christ; therefore through Christ all spiritual good comes to us; but faith and grace exciting us to believe is a spiritual good, nay the source and beginning of all good: therefore faith and first grace, and the very beginning of faith come to us through the merits of Christ. Thus Augustine, On the Predestination of the Saints, cap. xix. Note that blessing signifies not only beneficence, good and gift, but liberality, abundance and copiousness of goods and gifts, as I said on II Cor. ix, 6. Again, for "in heavenly places" in Greek it is ἐν τοῖς ἐπουρανίοις, in supercelestial places, which some refer to God, as if to say: God existing in supercelestial places, that is, in heaven which is above all heavens, nay existing above the empyrean heaven in those empty spaces which are above heaven and the world, hath blessed us. Secondly and better, as I said, it is referred to us, as if to say: God hath blessed us in heavenly gifts, or places, so that namely through the heavenly goods of grace we may attain to the heavenly places of glory. Note thirdly: For "in Christ," Erasmus and Vatablus read in the Greek Χριστῷ, Christ, as if Vatablus says: God hath blessed us with every supernatural gift, so that at length we may have a place in heaven with Christ. But this reading, as it is both harsh and obscure, so also is it false. Whence Chrysostom, Theophylactus, Ambrose, Jerome, and commonly others read, ἐν Χριστῷ, in Christ. Hence again you may see that Greek manuscripts of the New Testament are more doubtful, various and corrupted than the Latin.
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4. As he chose us in him. — That is to say, God has in fact blessed, that is, benefited us, by giving us his graces and gifts; just as from eternity he predestined us to them, and chose us in him, that is through him, namely Christ and the foreseen merits of Christ. From this chapter distinguished and grave Theologians contend that each of the elect to glory has been chosen by God alone for it out of his good pleasure: so that from eternity God, before foreseeing merits not only of their own but also of Christ himself, efficaciously chose each one who would be saved to this glory and salvation. Then he decreed to represent them to Christ about to be born, so that Christ would offer his passion and merits for them. Third, with Christ now incarnate, God proposed to him each one chosen by himself from eternity, so that Christ would offer his merits for them, by which he would obtain for them grace and all the means of salvation; and they say that Christ then offered his merits to the Father for them. Hence fourth, each one received from Christ's merits the grace sought from Christ and obtained, to which the elect themselves cooperating through their own merits in fact attained glory: they judge this order of providence to be the best, and it is proved especially from verse 11, where he thus says: "In whom also we are called by lot, predestined according to the purpose of him who worketh all things according to the counsel of his will." Behold, they say, "in whom," namely Christ, "we are called," because vocation and actual grace is from the merits of Christ; but "we are predestined according to the purpose and counsel of God's will." Behold, he places God's purpose alone as the cause of our predestination, therefore it was not made from the merits of Christ. But omitting the question about one's own merits, which not a few other grave Theologians judge to be foreseen, and the cause of the election of each one to glory, concerning which matter it must be said elsewhere; as far as the present place and the question about the merits of Christ is concerned, it seems truer what other illustrious Theologians teach, namely that the predestination, election and incarnation of Christ alone was made without the merit of anyone, even of Christ himself, from God's good pleasure alone, as St. Augustine teaches, On the Predestination of the Saints, chapter xv; but the predestination of other men, and insofar as it is predestination, or predilection common to all, and insofar as it is election of one before others, or others neglected, is from the merits of Christ, on account of which it pleased God to predestine them and choose them both to glory and to grace. For this is required by the merits, honor and dignity of Christ, namely that he be first of all the elect and predestined, through whom all others are chosen and predestined. This opinion is proved first, because in verse 3 the Apostle said: "Hath blessed us with all spiritual blessing in Christ," that is through Christ; but this predestination and efficacious election to glory is a great, indeed the greatest, spiritual blessing: for what greater blessing could I desire from God than to be chosen for beatitude, and consequently to be most certainly given this beatitude? Therefore this predestination and election was made through Christ and the merits of Christ and has come to us. Secondly, if the election of each one to glory is not from the merits of Christ: therefore neither will the predestination of grace and of the means to obtain it be from the merits of Christ; but this is false, therefore the antecedent also is false, from which it follows. The consequence of the major is proved: an efficacious intention of the end necessarily commands and elicits the election of means necessary to the end; but here the end is glory, the necessary means to it are grace, adoption and merits: therefore if God before foreseeing the merits of Christ efficaciously intends to glorify us, He also efficaciously intends to adopt us as sons, to give grace and merits, by which we would obtain the glory predestined for us. Just as he who intends to go to Rome, by that very fact tacitly and confusedly intends to cross the Alps, because the crossing of the Alps is the way and necessary means to attain the end, that is, Rome: for in like manner grace, justification and merits are necessary and connatural means to the end, that is, to obtain glory: but the incarnation and merits of Christ to this end, that is, to our glory, are not a necessary and connatural means, but arbitrary from God's free will, who chose and instituted this means, when He could have chosen and instituted many others. Therefore by the very fact that God intends to glorify us, He intends also to give us grace and justice, as a means in itself necessary to glorification; but not by the very fact does He intend to give us grace and justice through the merits of Christ, which He had not yet instituted and chosen: therefore if before the merits of Christ He predestined us to glory, He also before the merits of Christ predestined us to grace, justice and adoption. The minor is proved here in verse 5: "He predestined us," says he, "unto the adoption of children through Jesus Christ:": therefore not only our adoption, but also the predestination of adoption was made through Christ; because when God chose us to glory, by that very fact He predestined and determined to adopt us as His sons. Again, here he says: "He chose us in Him," namely in Christ: therefore not only the execution of the election, but the election itself of us was made through Christ. You will say: He chose us in Christ, not as Christ is man, but as God and Word and Wisdom of the Father. Against this: In almost all verses they call Him "Jesus Christ"; but Jesus is a name, not of the Word as He is God, but as He is incarnate, says St. Augustine; for it is a name given to this man, Christ namely, in circumcision; therefore he speaks of Christ as man, not as God. Secondly, in verse 7 he says: "In whom we have redemption through His blood, the remission of sins:": therefore it is clear that he speaks of Christ as man, who shed His blood for us. Thirdly, in verse 10, he teaches that God proposed to restore all things in Christ, namely by restoring fallen man (for through man He restored angels and all things); but this was done through Christ as man; for as man He was the mediator and redeemer of all. All which things again more confirm the opinion which we here endeavor to prove: for if God proposed to restore us in Christ, therefore He also predestined and chose us in Christ: for the very predestination and election of God is God's very purpose of restoring us. You will say secondly: "He chose us in Him," that is, to have faith in Him, or that He might incorporate us ourselves, that is, to Christ and to Christ's Church. Against this: The Apostle says nothing of faith, nor of incorporation: whence then do you bring in and supply those here, when the words of the Apostle taken in themselves and nakedly are plain? Secondly, that "in Christ" is the same as through Christ and through Christ's merits, Ambrose, Chrysostom, Photius and others teach everywhere; indeed thus the Apostle explains himself in verses 5, 7, 10. It is proved thirdly from chapter III, verse 11, where the Apostle says, "the predefinition of the ages (that is, the predestination by which He predestined and predefined to save whomever He willed in any age)" was made through Christ, that is, through the foreseen merits of Christ. To the argument drawn from verse 11, I reply that that in which, namely in Christ, refers not only to we are called, but also to predestined, which follows, as if to say: Through Christ we are called in time, just as from eternity through Christ we were predestined to this calling from the counsel and good pleasure of God: for indeed verse 3, 4 and following clearly established this; since the Apostle had repeated the name of Christ so many times here, he did not wish to repeat it once more in this verse 11. Add that the Apostle does not speak here of election and predestination immediately to glory (which is sufficiently established to have been made from the merits of Christ), but to grace. Whence he says: "As He chose us that we should be holy," that is, He chose us for grace, justice and holiness. This will be clearer from verse 5. See Canon 13. Before the constitution of the world. — Πρὸ καταβολῆς τοῦ κόσμου, that is, as Jerome says, before the foundations of the world were laid. He adds this against the Platonists, who said that God created all things not from nothing, but from matter coeternal and uncreated with Him. That we should be holy. — As if to say: He chose us, not that we should serve the belly and lust, as the Epicureans do, but "that we should be holy," that is, pure, chaste, immaculate. He here censures first the Platonists, whom Origen followed, teaching that souls existed before bodies, and lived in heaven among the angels, and those were chosen by God which had lived holily there, so that they might be sent into holy bodies to earth, and there become teachers of sinful souls, which were cast down from the heavens into bodies like their own, as St. Jerome relates here. Against this, the Apostle says we are chosen, not because we were holy, but "that we should be holy." Secondly, he censures the error of the Semipelagians, who taught that God chose those to faith and grace whom He foresaw would desire it, accept it, use it well, and thus be sanctified. Against whom the Apostle teaches that God chose us not from foreseen holiness and good use of grace, but "that we should be holy," that we might use grace well and be sanctified. Whence also in verse 11, he says we are predestined according to the good pleasure, not of ours, but of God, and that we are called by God not from foreknowledge of future goodness, but by lot. Again thirdly, Chrysostom and Theophylactus thus expound it, as if to say: God chose us for our virtue, that we might remain holy. For, they say, one is not chosen before another except he who is better. But I reply that this is true among men: for these choose the better for offices and dignities (and would that it were always so); but not among God: for God's election depends on grace and His mere good pleasure, and God chooses a man, not because he is better, but that he might become good and better. Secondly, the Apostle does not say that we might remain, but "that we should be holy": he speaks therefore of first grace, and teaches that it is given purely and freely by God. And immaculate. — In Greek ἀμώμους, that is, blameless, irreproachable; for μῶμος in Greek signifies blame. Hence Momus is a god, says Hesiod, born of Night as mother and Sleep as father, who does no work himself, but carefully observes the works of the other gods, and if he sees anything in them omitted or done wrongly, he censures it with the greatest freedom. Whence a perfect work is said to be one in which Momus has nothing to censure, and irreproachable even by judge Momus: thus here it is said: "That we should be holy and immaculate in His sight," as if to say: That we should be altogether holy and pure, so that not man or Momus, but God Himself; whose judgment is most sincere and most exact, and who penetrates all words spoken, deeds done, indeed even thoughts, and the depths of the heart, might see in us no grave stain, blemish or fault that He might censure. Hence it is clear first, that in a just and holy man sins are not hidden through the justice of Christ imputed to him, but are altogether taken away, so that God cannot see and censure them. Secondly, that concupiscence in a just man is not a sin which God can blame. Thirdly, that we ought to do all our works so holily, integrally and perfectly, as if mindful that we do them in the sight of God, so that God, their inspector, might find in them nothing which He judges and condemns. In charity. — Adamus refers it to chose, as if to say: He chose us in charity, that is through charity, because namely He loved us. Secondly, Chrysostom and Theophylactus refer it to what follows, in charity προορίσας ἡμᾶς, in charity, that is through charity, by which He loved us, He predestined us. Whence also the Syriac version translates it, by charity He marked us out for Himself. Thirdly, it is more plainly and easily referred to what immediately precedes, as if to say: God chose us that in holiness without stain and fault we should serve Him, not from fear of punishment, but from charity and liberal love, "so that the love of God," says Ambrose, "might make our conversation holy." Thus also Anselm.
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5. Who hath predestinated us unto the adoption of children through Jesus Christ unto himself. — Note: It is the same thing, "he chose us that we should be holy, and predestinated us unto the adoption of children," for the Saints are adoptive children of God; the Apostle nevertheless repeats and inculcates the same thing, both because he was full of the sweetest remembrance of such great love and election of God, and because this election and predestination of God, although it be one, nevertheless involves many things: because by it God chose and predestinated us to holiness, to his friendship, to his sonship, to his inheritance: for formally it is one thing to be holy, another to be God's friend, another to be God's son; and God could have chosen us to holiness, and yet been unwilling to adopt us as sons, indeed unwilling to raise us to his friendship. For who is the man, however holy, who would think it due to him that God should enter into friendship with him, or cherish him, and deal and converse with him as friend with friend? It was therefore the mercy, grace and liberality of God, that through grace and charity he willed to make us at once holy, and friends, and sons, and that he joined these three inseparably to charity, namely justice, or holiness, friendship and sonship of God. Who hath predestinated. — Note from St. Augustine, On the Predestination of the Saints, chapter x, "predestination is the preparation of grace by God," by which namely a rational creature is instructed, directed and ordained that it may attain to life and eternal inheritance: for this predestination is a liberal decree of God, by which from eternity God decreed both angels and men, fallen through the fall of Adam, to call to himself, and without any merits of their own to sanctify, and to adopt as sons and heirs, that is, he decreed to call them and bring them to faith, grace, holiness and all perfection, and finally to glory and eternal inheritance. And this predestination is twofold. One is complete, of the Saints and the Blessed, namely that whole series of the providence of God of graces and all means, from which it came to pass and was brought about that those predestinated by God were called, those called were justified, those justified persevered freely in justice, those persevering finished their life, and thus were made blessed and glorified. Of this St. Augustine speaks often. The other predestination is not complete, but begun, namely on the part of God, by which God predestinates all Christians to the grace of Christianity, in which if they wish to persevere, and to use the grace of Christ, and to cooperate with him unto the end, they will complete their predestination, and will attain the blessedness to which they were created and predestinated. Of this second the Apostle speaks here: and this is gathered first from the fact that he inscribes this whole epistle to the Ephesians, not to those chosen for glory and certainly to be made blessed, but to "the saints and faithful in Christ Jesus," as he himself says verse 1. He therefore calls all the Christian Ephesians predestinated; among whom who would assert that there was none reprobate, or afterwards damned? who would assert that the Apostle wished to make all the faithful Ephesians certain of their perseverance, of their salvation and glory, and to reveal and publish it to all? Secondly, from the fact that of them he says verse 5: "Who hath predestinated us unto the adoption of children, etc., in whom he hath made us accepted in his beloved Son;" and verse 4: "As he chose us in him, that we should be holy and unspotted in his sight in charity." Where you clearly see him speaking of those chosen, not for glory, but for grace and holiness, through which we are adopted as children of God. Thirdly, from the fact that chapter iv, verses 3 and following, he wishes the predestinated to be not secure, not certain, but watchful and solicitous, as those whose salvation is uncertain and doubtful, and in whose power it is to have virtue and vice, to persevere and to fall, to be saved and damned, as St. Chrysostom beautifully teaches here, homily 2 in moral. See Canon 13. Note here that all the causes of predestination are noted: first, the efficient cause, when he says, who, namely God, predestined us; second, the meritorious cause, through Christ; third, the material cause, us; fourth, the exemplary cause, in him, namely Christ, so that we might be conformed to Christ as it were to the head and exemplar, here through the knowledge, love and grace of God; in the future, through glory. Thus Anselm, Ambrose, St. Thomas, and learnedly Augustine, On the Predestination of the Saints, chapter xv. It could secondly be understood thus: in him, that is, in the glory of Christ, as if to say, the glory of Christ is the end of our predestination. Third, Erasmus and Adams, in him, that is, in himself, as if to say, that God might lead us into himself and make us one with himself: but this is somewhat harsh; for the sons are not one with the Father, but are joined to the Father, not through identity of nature or person, but through filiation or adoption, as has been stated before. Fifth, he notes the formal cause, when he says: "According to the purpose of his will:" for this predestination is nothing other than the purpose, or the free decree of the will of God. Sixth, the final cause, when he says, "Unto the praise of the glory of his grace," that is, so that the glory, splendor, and, as Ambrose reads it, the brightness of the grace of God might be praised, or the glorious grace of God, by which indeed God appeared more wonderful in redeeming man than in creating him. Seventh, the effects are redemption, the remission of sins, and that "he hath made us glorious," that is, made us grateful and dear to himself, bestowing upon us his grace, friendship, and charity. According to the purpose (St. Jerome translates it, according to the pleasure) of his will; — for in Greek it is εὐδοκία, by which name the Septuagint translate and explain the Hebrew רצון ratson, fashioning new words for new things, says Jerome, and he adds: "εὐδοκία is composed ἀπὸ τοῦ εὖ καὶ τοῦ δοκεῖν, that is from well and from seeming good, which we can call good pleasure; because not immediately is everything that pleased and can seem good: but only there εὐδοκία, that is good pleasure, is said, where what pleased is rightly approved." Thus Jerome. Note here: The purpose, which the Apostle properly in verse 11 calls πρόθεσιν, in verse 9 he calls εὐδοκίαν, that is good pleasure, and in verse 11 again he calls βουλήν, that is the counsel of the divine will: therefore the purpose, good pleasure and counsel of God are the same, namely the free decree of God, by which he predestined, that is determined and proposed, us to call to the faith and holiness of Christianity through Christ; which belongs not to the elect alone, but to all Christians.
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6. In which (grace) He hath made us gracious in His beloved Son. — The Greek ἐχαρίτωσεν, Calvin translates as made gracious, or accepted. Hence he strives to establish his imputed justice, as if the Apostle said: We are in ourselves truly sinners, and therefore hateful to God, but in Christ, that is covered with the justice of Christ imputed to us, we are made gracious and beloved in the eyes of God. But I answer, ἐχαρίτωσεν does not mean made gracious, as Calvin wishes, but made gracious, and, as Our [Doctor] translates, hath made us gracious, namely by communicating and infusing His grace to us. Thus Chrysostom: "He made us gracious," he says, "that is, not only freed us from sins, but also made us beloved. For just as if someone should find a certain rough man corrupted by plague, disease, old age, poverty and hunger alike, and should make him forthwith a beautiful youth, who surpasses all others in comeliness, and emits a vehement splendor from his cheeks, and the very flashing of his eyes obscures by its reflections: and should then place him in the very flower of age, and moreover clothe and adorn him with purple and every kind of ornament: in no other way does God render our soul both refined, and beautiful, and desirable and beloved." In His beloved Son. — That is, we have obtained this grace not by our merits, but through the merits of the beloved Son of God, or through the love by which the Father loves the Son, whom He wished to be our brothers, and to whom, praying and interceding for us and our grace and adoption into this His brotherhood, the Father granted and conceded all things. Note: In Greek it is not "His Son," but only τῷ ἠγαπημένῳ, in the beloved, namely absolutely in all things, and before all things, without whom no one else is loved, and who is the cause why all others are loved. Thus Jerome. So Christ, Psalm xxviii, 6, to which perhaps the Apostle alludes here, is called "beloved as the son of unicorns;" because just as fawns or young unicorns are very beloved and gracious, so also is Christ. Secondly, because Christ as a most powerful monoceros was captured by the bosom of the Blessed Virgin alone, as I said on Numbers xxiii, 22; for there it is said of Him: "Whose strength is like that of a rhinoceros, or monoceros:" for the Hebrew ראם reem signifies both rhinoceros and monoceros or unicorn. Thirdly, because the unicorn's horn is bifurcated like a cross, says Justin Martyr, and is small and strong: such is also the cross of Christ. Fourthly, the unicorn by the touch of its horn purifies waters from the poison of serpents: so Christ by the touch of the Jordan waters made the waters of baptism purifying and expiatory of sin. Fifthly, because Christ as a unicorn has all his strength, his horn, that is, in his head, that is in his divinity, and in communion and union with God. Sixthly, just as when the cedars are struck down by thunder, the fawns of the unicorn appear and leap forth, which the Psalmist signifies literally in the cited Psalm xxviii, 6; so allegorically Christ appeared to the world after the cedars were struck down, that is pride, impiety, idolatry by the force of the thunder of the Gospel; and then His appearance, beauty and grace were revealed. He therefore is the beloved of the Father, our beloved, our love, our desire, our joy, our exultation, our rest, our satisfaction, the salvation of our soul, so that with the bride in the Canticles we may say: "My beloved is like the roe, and the young hart. My beloved to me, and I to him, who feedeth among the lilies, until the day break, and the shadows retire."
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7. In whom we have redemption, — not so much active (for we do not have this, but Christ does), as passive, by which namely we are redeemed by the blood of Christ as if by a price from the servitude of sin, death and hell. Whence by way of epexegesis explaining it, he adds: Remission of sins. — This therefore redemption is remission of sins and our justification.
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8. Which (namely grace) abounded in us (abundantly poured forth upon us from God) in (that is, with) all wisdom and prudence, — as if to say: Not through the schools of the Philosophers, but through the grace of Christianity, we have obtained true wisdom and prudence. Note: By Christian prudence and true prudence he understands that which teaches us to live rightly, piously and in a Christian manner, and which conforms our morals to Christ, and to Christ's law and spirit, so that we may attain the blessed life, which the Wise man calls "the knowledge of the holy," and the angel to Zacharias "the prudence of the just," Luke 1, 17. In like manner by "wisdom" he understands Christian wisdom, which is supreme, namely faith in God triune and one, and in other divine mysteries, by which we ought to be justified and saved: but especially he understands faith in Christ the redeemer. Whence, explaining this, he adds: "That he might make known to us the sacrament which he purposed, to restore all things in Christ." The Greek also makes this clearer here, and more connectedly: for thus it reads, ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν, etc., which (namely grace) he abundantly poured forth upon us with all wisdom and prudence (or, as Vatablus translates, from which he abundantly poured forth upon us all wisdom and prudence), making known to us, etc.; for ἐπερίσσευσεν is not taken passively here, so as to signify abounded; but actively, so as to signify poured forth abundantly, as Chrysostom and Theophylactus note. And it is evident, because otherwise γνωρίσας, which follows, will not have a subject, unless namely you understand the same which is understood in the verb ἐπερίσσευσεν, if it be taken actively, abundantly poured forth, namely God, making known to us the mystery, etc. Note: He signifies the abundance of grace through riches, and through abounded.
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That he might make known. — Our reading has γνωρίσαι, now they read γνωρίσας, that is, as Jerome says, making known; or rather, when he had made known: for it is the aorist participle. The sacrament of his will, — his sacred and hidden will. For "sacrament" here is the same as mystery or arcanum, namely the deep and secret counsel and decree of God concerning calling the Gentiles equally with the Jews to salvation through Christ: for this had hitherto been unknown to the world, and the Jews thought that this salvation and blessing of Abraham pertained to themselves alone; but now God made it known that it extended also to the Gentiles. Which (namely the sacrament) he purposed (determined, decreed to execute, supply and fulfill) in him, — namely in his beloved Son, as he said in verse 6; for all these things are referred to him, as is evident from the beginning of verse 7, as if to say: Not through Simon Magus, as he himself boasts, not through Plato, not through Pythagoras and other Philosophers who profess and falsely boast that they teach true wisdom and the way to the blessed life; but through his beloved Son, the true mediator and our only redeemer, God decreed to fulfill his will concerning the redemption of Jews and Gentiles. Note, τὸ αὐτῷ with the smooth breathing signifies, in him; but with the rough breathing, as they now read, αὑτῷ, signifies, in himself, as if to say: In himself God had purposed and decreed this sacrament. Thus Vatablus. Or, as the Syriac, God had purposed to execute this mystery in himself, that is through himself. But the former sense of our Interpreter is more in the mind and spirit of Paul, who here especially breathes nothing but Christ, and is more connected with verses 6 and 7. Thus Theophylactus, and commonly others. St. Jerome here distinguishes predestination and purpose, in that predestination is of a thing which we determine in our mind long before it comes to pass, but purpose is of a thing near at hand, so that knowledge and purpose are almost followed by effect. This is true among men, whose life is short, and consequently whose purposes are narrow and brief. Hence it is that commonly we attribute predestination to God, purpose to men, so that God predestines, man purposes: but in God purpose and predestination are the same; for every decree of God, and every purpose is eternal, and from eternity: therefore this purpose God brought forth from eternity, says Chrysostom, and consequently he brought forth us and our adoption from all eternity, most merciful and best Father.
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10. In the dispensation of the fullness of times. — That is to say, when the times, having been dispensed, that is constituted, distributed and ordained by Him, had been unfolded and fulfilled; or it is a hypallage: "in the dispensation of fullness," that is in the fullness of dispensation, that is of distribution, of times. Thus Anselm and St. Thomas. Secondly and better, that is to say, when the fullness of times had been dispensed, that is expended, spent, unfolded, that is the full and entire time which by God's ordinance was to precede Christ, thus He said Christ was sent in the fullness of time, that is in the fulfilled time which the Father from eternity had predetermined for His incarnation, Galatians iv, 4. To restore all things in Christ. — In Greek ἀνακεφαλαιώσασθαι, that is to recapitulate, as St. Jerome reads it, that is to say God proposed to unite all men and angels, when they were greatly separated from one another, indeed enemies, and to recall and join them to one head, Christ: for He gave Christ as head over all the Church, as it says in verse 22. And hence in chapter ii, verse 19, he infers: "Therefore now you are no more strangers and foreigners, but you are fellow citizens with the saints and of the household of God," that is to say, Christ has recalled us to the fellowship of angels, so that we may be their brothers and heavenly citizens in the same house of God, that is the Church, under the same leader and head, who is Christ Himself. This is the genuine sense. Thus Chrysostom, Theophylactus, Anselm, indeed also St. Augustine, Enchiridion LXII, who reads and explains our "restore": "In Christ," he says, "those things which are in the heavens are restored, when that which fell from there in the angels is made good from men. But those things which are on earth are restored, when men themselves, who are predestined to eternal life, are renewed from the corruption of old age." Therefore Christ restores those things which are in the heavens, when the seat of glory, made vacant by the fall of demons, and the number of angels diminished by this same fall, He restores and fills through men, when, as St. Gregory says, lib. xxxi Moral., cap. xxxv, "these humbled men return whence the apostate angels fell through pride;" and thus He recalls men and angels to one house, namely the Church, and to one head. For this house of the Church had been dissociated and divided through the sin of Adam, and one wall, namely the fellowship of angels, being whole and perfect, says Chrysostom, the other wall had collapsed, we namely men had fallen from the Church and the fellowship of angels into the fellowship and yoke of the demon: Christ therefore restored this wall of the house, that is us men, to the Church, and thus restored the whole house, namely the Church of angels and men, so that now one house from both is whole (as it had been before the fall of Adam) and perfect, bound to Him as to its head and cornerstone, fastened and united: for this is what the Greek ἀνακεφαλαιώσασθαι signifies, that is to recapitulate. "With so great a gift, therefore, with so great an honor," says Chrysostom, "with so great a kindness has God deigned us, lest we dishonor our benefactor, lest we render so great a grace vain: let us show, I pray and beseech, an angelic life, truly angelic, virtue and conduct." Secondly, ἀνακεφαλαίωσιν, that is recapitulation, St. Jerome says orators call it when in the epilogue those things which have been said scattered and diffusely throughout the whole oration are repeated summarily, and at the same time recalled to the judge's memory. The Hebrews also call the sum of a thing the head of a thing, as is evident from Num. i, 2; and thus of Christ it is said in Hebr. x, 7: "In the head (that is in the sum) of the book (of Holy Scripture) it is written of me." Thus therefore Christ was the head and recapitulation of all the works of God visible and invisible: for all things prefigured the advent of Christ, or were directed to him and are directed, and all their gifts, graces, perfections one Christ embraces in himself; so that, if you behold Christ, there is nothing which you need to search out and remember of any of the ancient fathers, or deeds, or any work of God; for Christ exhibits all things to you, as if to say, Whatever things were once done in heaven and on earth, whatever things are in them or were (for in the Greek there is not "are," but only "the things in the heavens and the things on earth," supply, are or were), whatever in Moses, Joshua, Abraham, David, and all the ancient histories, kings, Prophets, Patriarchs is excellent and worthy of praise, whatever grace, whatever virtue, whatever was spoken gloriously, whatever was done heroically; if there is anything in the law memorable, if there is anything in the temple of Solomon beautiful, if there is anything in the sacrifices pleasing to God; nay, if there is anything among the heavenly spirits that is holy, glorious, illustrious: we have that in Christ in a far more excellent manner and in a briefer compendium. Thus St. Jerome, Chrysostom and Theophylactus: "For Christ," says Theophylactus, "is the word consummating and abbreviating in justice." This sense is sublime, and responds well both to the Greek ἀνακεφαλαιώσασθαι, and to the spirit, sense and love of St. Paul toward Christ. Thirdly, Irenaeus, lib. III, cap. viii, teaches that in Christ all things are recapitulated, because in human nature all things and the kinds and degrees of things are contained as it were in a sum. Whence man is called a microcosm, and consequently when the divine Word assumed human nature, then as it were all things reduced to a sum he joined to himself, and recalled to himself as to the author and first origin, to the Word namely by which they were created, and thus by his incarnation Christ brought great dignity to all things, and as it were deified all things. This sense is symbolic. The first is especially literal: for Paul speaks of the restoration of fallen man and the Church. Whence he adds: "In whom also we are called by lot." In ipso — is redundant, after the Hebrew manner; whence this is not read here by Ambrose, St. Jerome, Chrysostom. For the Hebrews repeat the pronoun with its antecedent. Therefore the same thing here is "in ipso," which is "in Christ," as he said a little before. Namely, thus Paul could not be satisfied with the name of Christ, so that he, as it were, superfluously, and in almost every verse named him. Hence the name "Jesus" in these small and few fourteen epistles of his he repeats two hundred and twenty-nine times, the name "Christ" four hundred and one times.
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11. In quo, — ἐν ᾧ can be referred to ἀνακεφαλαιώσασθαι, so that in quo may signify to which, namely to recapitulate, we are called, that is, so that we may be recapitulated and restored, and recalled to Christ as our head. Secondly and more plainly, you may refer it to the immediately preceding phrase, "in ipso," namely in Christ, "in quo," that is through whom, we are called, supply for the restoration, recapitulation and union already mentioned with Christ in Christianity. By lot we are called. — Chrysostom and Theophylactus explain it thus, as if God by his prudent counsel called us to this lot: because before he called us, he had already foreseen that we were worthy of that lot. But this is not to be called by lot, but by merit, and to say this of the calling to first grace is Pelagian; but Chrysostom is to be excused, because he speaks of calling not to first grace and faith, but to justice: for the Apostle dealt with this in verses 4, 5, 7, and concerning this it is true to say that God calls no one to his justice and friendship unless he has foreseen that he prepares himself for it through acts of faith, hope, penance, etc., and makes himself worthy, that is, fit. But this is not according to the mind of the Apostle: for the Apostle speaks of the first calling to faith and Christianity: to this we are called by lot, and, as in Greek, ἐκληρώθημεν, that is we have obtained by lot, that is, we are called without merit: for it is a metaphor from gamblers, who by the casting of dice divide gain or some other thing by lot; thus God is here introduced as if he had said: Let all men cast lots, and by lot and the casting of dice let it be decided who are to be called to faith and salvation, who are not to be called and are to be neglected; and when the lot and die are cast upon all, this lot and die fell upon us Ephesians, so that we should be called, so that on our part it was lot and chance to be called to faith, grace, baptism and Christianity: because we did nothing to be called, and we did not even think of calling, indeed some fled from it and opposed it; but on God's part it was not lot, but election, and a destined purpose to call us, as follows. Thus Anselm, St. Thomas, and commonly the Latin Fathers with St. Augustine in Psalm xxxiv, where he says: "By lot, that is by grace: for where there is lot, there is not election, but the will of God; for when it is said: This one did this, that one did not do this, merits are considered: and where merits are considered, there is election, not lot; but when God finds no merits, he saved us by the lot of his will, because he willed it, not because we were worthy: this is lot." Hence it is clear that the whole predestination, and its first effect, that is calling, depends not on the good use of free will, but on the mere will of God; having however this first effect, we can merit the others which follow from it, namely justification by congruity, glorification by condignity. Secondly, ἐκληρώθημεν, that is we have obtained by lot, can be understood thus with Ambrose and Jerome, as if to say: We are admitted to the lot of sons, and to a share of God's inheritance: for from this an hereditary lot is called inheritance, because formerly it was divided among heirs by lot; as the holy land was divided by lot among the twelve tribes of Israel, Joshua xv; and perhaps Paul alludes here to that lot of Israel. Thus to Colossians i, 12, he says we are called "to a share of the lot of the Saints," that is to a hereditary share, or to the inheritance of the Saints. According to his purpose, who worketh all things according to the counsel of his will. — Hence it is clear that the lot already mentioned, that is, the vocation to faith and grace, although it be to us a fortuitous and unmerited lot, proceeds nevertheless in God from purpose and decree not casual, but prudent, and therefore from divine counsel, which on this matter was held in the consistory of the Holy Trinity: for God had most just reasons, although often unknown to us, for calling these and not others: for example, why He called the Jews first before other Gentiles, the reason was, because Christ was properly and first promised to them; why He then called in the second place the Samaritans, the Palestinians, the Syrians, the reason was, because these were most near to the Jews, and in part brethren of the Jews; why thirdly, as the preaching of the Apostles gradually spread, Paul preached in Greece to the Ephesians, Corinthians, Philippians, and called them to the faith of Christ, rather than the Megarensians, Thebans, Lacedaemonians; the reason appears to be, because Ephesus, Corinth, Philippi were principal cities, and at that time most flourishing, both in wealth and in abundance of men. Therefore Paul betook himself thither, because he hoped for a greater harvest and fruit of his preaching among them. Whence I Corinthians xvi, 8, Paul himself gives this reason: "I will tarry at Ephesus until Pentecost: for a great door and evident is opened unto me." Thus why the Romans before other Western peoples were called first, the reason was, because Rome was the head of the world: therefore St. Peter immediately betook himself thither, and Paul converted it afterwards, so that Rome, as it were the head being converted, faith might be propagated most easily throughout the whole world, and, as St. Leo says, sermon 1 On the Nativity of the Apostles Peter and Paul, "so that the light of truth, which was revealed unto the salvation of all nations, might more effectually pour itself forth from the very head throughout the whole world," as we see most clearly happened, when Constantine and the Roman Emperors were converted. For in Rome there were men of all nations, so that what Rome heard and learned, all nations heard and learned. In like manner, why the Italians were called before the Germans, English, French, the reason is, because they were nearer to Rome, from which the Pontiff residing there sent forth preachers of the Gospel first to the nearest cities and peoples, so that thus gradually they spread further into others and others, and at length to us, and finally to the most remote in Norway, Iceland, Muscovy, and propagated the faith: for thus the human head first pours sensation and motion into the neck most near to it, then into the breast, thirdly into the thighs, and then into the feet; for this is the natural and most convenient order. These reasons are known to us and probable; but in these, and other more particular vocations both of nations and cities, and of individual men, for example, why He called Magdalen in so illustrious a manner and mode before other harlots, why Paul before other Jewish persecutors, God has other more numerous and sublime reasons, intentions and ends unknown to us according to the counsel of his will, as the Apostle says, and in these things that saying of Romans xi must be said: "O the depth of the riches of the wisdom and knowledge of God!"
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12. That we may be unto the praise of his glory, — that through us the glory of God may be praised and celebrated, and his glorious mercy; that we may be to God for praise and glory, that we may praise and glorify God, admiring his glorious clemency towards us, and proclaiming it everywhere. We who before hoped in Christ. — First, St. Jerome refers these words to divine foreknowledge, in which God foreknew before the world was made that we would believe and hope in Christ. Second, Theophylactus explains it thus: We hope in Christ for the good things which will come to us in the future age, we hope, that is, now, before we attain to that age and those things. Third and genuinely: "We," namely the Apostles and Jews, who before the other Gentiles believed, and believing hoped for the good things promised by Christ (for by metaepsis hope is understood to mean faith, namely by "we hoped" is understood "we believed") as if to say: We Jews, to whom Christ was promised beforehand by the Prophets, and already before the other Gentiles was exhibited and preached, and among whom the Church began, and through whom it is propagated, are the first through whom the glory of God is praised and celebrated, the glory of the Gospel of Christ. Thus Ambrose, Anselm and Tertullian, book v Against Marcion. This sense is evident from the antithesis of the following verse.
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13. In quo (supply in Christ, you hoped) also you, — O Ephesians, Gentiles, just as we also Jews before you hoped in him. Secondly and rather, refer to verse 11: "In whom," that is through whom, you, O Ephesians, supply by lot called, that you might be unto the praise of his glory; just as we Jews, who before you believed, and hoped in Christ, through him unto this faith and hope by lot were called. When you had heard the word of truth, the Gospel of salvation. — Greek τὸν λόγον τῆς ἀληθείας, τὸ Εὐαγγέλιον τῆς σωτηρίας, that is, as the Syriac [has it], the word of truth, which is the Gospel of salvation, as if to say: Those who teach Simon Magus, who teach Plato, who teach the ancient poets and philosophers, falsely promise truth: for the Gospel alone teaches truth and the true way unto salvation; the Gospel alone is the true message, the true doctrine of salvation and truth. In whom also believing you were sealed. — Greek πιστεύσαντες, that is after you believed; this seal of the Spirit therefore is not faith itself, but follows upon faith. You were sealed, — ἐσφραγίσθητε, that is, you were sealed, you were sealed with a seal: for just as by the impression of a seal the letters of a king are sealed, and public documents, so that they may be distinguished as authentic from doubtful ones, genuine from false ones, and it may be certain that these are the letters and documents of the king: so you Christians, Ephesians, as it were "an epistle of Christ, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on the fleshly tablets of the heart," sealed, that is sealed, are you with the Holy Spirit as with a seal, so that it may be evident that you are not a fictitious, but an authentic epistle of Christ, that you truly are the faithful inscribed by God, truly are the people and Church of the true and supreme God. You will say: Therefore the faithful from this seal are altogether certain that they are in the true faith and grace. I answer: I deny the consequence, because just as this seal is not to them physically and altogether certain and evident (for who indeed knows for certain, who would dare to swear that he is sealed with the Holy Spirit as with a seal), but only probable, and then morally as it were certain from signs and conjectures: so likewise it is not certain and clear to them that they are in the true faith and grace of God. See what is said at Rom. viii, 16. Spirit of promise, as if to say: You were sealed not with a bodily sign, namely circumcision, as if beasts, as Chrysostom says, just as the Jews are sealed; but as Christians, and rational sons, you were sealed "with the spirit of promise," that is promised, which namely through the Prophets God promised, as through Ezech. xxxvi, 26: "I will give you a new heart, and a new spirit;" through Joel, cap. II, verse 28, and others. This spirit promised by God, is charity, justice, peace and joy of conscience, which you received, after you believed, in baptism; which you now experience and show forth in the conversion of morals, and in the holiness and innocence of Christian life. Some understand it thus, "you were sealed with the Spirit," that is with the gifts of the Holy Spirit, of tongues, of prophecy and similar visible ones, which were once given in baptism. But these were not given to all, just as now they are given to no one, indeed it is uncertain whether the Ephesians at that time received them: for in a short time, and only in the beginnings of the Church were these gifts visibly given. Holy. — Hence Didymus, lib. De Spiritu Sancto, proves that the Holy Spirit is good and holy not by participation of another, but by its own nature, and consequently is God; because namely in the seal, by which the character of goodness and holiness is impressed, the Spirit is the archetypal source of goodness and holiness, so that he who is sealed with the Holy Spirit assumes the form and appearance of his holiness. Where note, just as the image impressed in wax reflects, and is entirely conformed to its seal, which impresses that image: so the holiness expressed in our soul by the Holy Spirit, to that seal as it were impressing, and as it were the archetypal source of holiness, is conformed, and entirely expresses and represents the holiness of the Holy Spirit. How great therefore is the dignity of our soul! how great care must holiness here be guarded and preserved!
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14. Who is the pledge of the inheritance. — That is to say, You are sealed with the Holy Spirit as with a seal, not only that it may be established that the tablets of your faith are true, inscribed in your heart by the true God, but also that he may seal the tablets of your hope, so that namely from this as it were seal you may have certain hope and right to the future inheritance: whence this Spirit is both a seal and also a pledge of the heavenly inheritance. Note: For pledge the Greek is ἀρραβών, that is, earnest money; for, as St. Jerome, Chrysostom and Beda from Augustine teach, this Spirit is better called earnest money than pledge: because a pledge is given in a loan, and when the debt is paid it is returned and taken away; but earnest money is given in a contract between seller and buyer, so that the contract may be firm; it is given, I say, as it were a part anticipated of the future full payment: but this Spirit is given as it were a part and foretaste of our future inheritance and happiness. Others add that the Holy Spirit is a pledge as regards faith and hope; for these gifts will fail, and in heaven will pass over into the vision and possession of God; but it is called earnest money as regards charity which never fails, but will remain and be perfected in blessedness. If the earnest money which God here bestows upon his own is so great and so sweet, how great will be the inheritance itself, which he will provide in his own time! For the redemption of the acquisition, — that is, so that it may be perfectly redeemed, and the acquisition itself may be vindicated into perfect freedom, namely so that, when we shall see and approach the inheritance already mentioned, we may be freed from all evil, temptation, sickness, death, hardship, we who are the acquisition, that is the acquired possession of God and Christ. Note first: "Redemption" here can be taken both actively, namely in which the Holy Spirit and Christ redeem us, and passively, in which we are redeemed: for this is the term of the active. Note second: Our redemption is twofold. First, begun, in which we are here redeemed from the servitude of sin, and asserted into the freedom of the grace of the sons of God. Second, completed in heaven, in which freed from all concupiscence, punishment, misery whatsoever, we are asserted into the freedom of the glory of the Blessed. The Apostle understands this second here: for this is what the preposition in signifies, that is to say, the Holy Spirit is a pledge of the inheritance, in, that is unto, the attainment of perfect redemption. Note third: For acquisition the Greek is περιποιήσεως, which some translate as vindication, assertion; better our author, Theophylactus, Photius, and also Vatablus, Budaeus, Erasmus, acquisition; for περιποιεῖσθαι means not only to assert but to obtain and acquire, as all the Greeks acknowledge. Now acquisition is called an acquired possession, substance, peculium, namely the Christian people, whom Christ acquired for himself and for God by so many labors, pains, tears, indeed by his blood and death.
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15. I hearing the love (which namely you show) toward all the saints, — that is Christians. I cease not giving thanks. — A Grecism; for I cease not to give thanks, as Jerome reads it.
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17. That the God of our Lord Jesus Christ—that is, God the Father, who is God of all men as well as of Christ according to his human nature; so that we all may glory in having the same God as Father with Christ the man. Father of glory.—Adams and others think there is a hyperbaton, so that the genitive of glory pertains not to Father, but to God, and thus they read it, and enclose it in parentheses with the Plantin Bibles: "that God (of our Lord Jesus Christ the Father) of glory," that is to say, That God of glory, that is glorious, who is the Father of our Lord Jesus Christ, may give you, etc. But this reading is too complex and obscure and conflicts with the Greek and Latin texts: for the Greek has it thus, ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῆς δόξης, that is, as the Latin texts distinguish it, that God of our Lord Jesus Christ the Father of glory; and thus St. Jerome, Chrysostom, Theophylactus, Anselm and others read and distinguish it. You will ask: How is God called "Father of glory?" Anselm answers, that he is "Father of glory," that is of Christ, who is the glory of the Father. Thus also the Nazianzen in Theophylactus, by glory he understands the divinity of the Son, so that the eternal Father is called God with respect to the humanity of Christ, but is called Father with respect to the divinity of the same. But this seems more obscure and more remote. I say therefore: Father, that is, the author of all glory and of our glorious redemption through Christ; for Father among the Hebrews signifies the author and efficient cause, and is attributed to God with respect to inanimate creatures. Thus it is said in Job xxxviii, 28: "Who is the father of the rain?" that is the producer. Thus the Apostle calls God the father, that is the author, of mercies. Thus Theophylactus: "It is said," he says, "Father of glory, because he gave us great, celebrated and excellent goods." Note here, it is one thing to be "God of glory," as Stephen calls him, Acts vii, 2, or "Lord of glory," as the Apostle calls him, 1 Corinthians cap. II, vers. 8, or "King of glory," as David calls him, Psalm xxiii, 7; but it is another thing to be "Father of glory." God is called "Lord" or "King of glory," that is most glorious, full of glory and majesty, that is to say, the glory is royal, lordly, divine; for just as we call a king royal majesty or majesty, so God is called divine glory and majesty, that is, glorious and august divinity; glorious glory therefore is the same as glorious majesty; for majesty and divinity itself is the origin and foundation of glory: but glory emanates and results from majesty and divinity, as a ray from the sun; for this glory is the clarity and celebrity of God and the divine name, by which God is worthy to be praised, celebrated, glorified by angels, men and all creatures, on account of his immense wisdom, power, holiness, majesty; for just as a military commander through his strength and glorious victories acquires for himself the name and glory of an excellent commander: so God on account of his natural perfection and excellence has immense glory in himself, on account of which he is worthy and ought to be glorified by all. Hence in the Old Testament God exhibited himself to Moses and the Jews through a great light, and Moses and the Hebrews are said to have seen the glory of the Lord, that is, a body wonderfully bright, which by its light represented the glory of the Lord, that is, God glorious; and by the Psalmist God is said to be "clothed with light as with a garment:" for light and rays are symbols of clarity and glory: whence we depict to the Saints as it were blessed and glorious rays. But God is called Father of glory, because the immense glory which he has in himself as Lord, king, fountain and origin of glory, he communicated to creatures, and communicates, namely when he produced the heavens, the sun, the elements, men, angels and other excellent and glorious creatures; when (which properly pertains to the Apostle's meaning here) through Christ he gloriously redeemed us, and triumphed over the devil, death, sin and hell; when he conferred, instituted, accomplished glorious grace, Sacraments and miracles partly through Christ, partly through the Apostles (whence in II Corinthians III, 8, the Apostle teaches that the apostolate of the New Testament is a ministry of glory) by which we are directed to the eternal beatitude and glory of the heavenly kingdom: for this is properly the meaning of the present passage. The Apostle therefore calls God Father of glory, on account of the glorious faith, wisdom, knowledge, hope and grace of the New Testament exhibited through Christ to the Ephesians and other Christians. Hence explaining this, he adds: 17. That the Father of glory may give unto you the spirit of wisdom and of revelation, in the knowledge of him, the eyes of your heart enlightened. — As if to say: I pray that God the Father and author of glorious wisdom, faith, hope and heavenly glory, may give you the spirit of wisdom and of revelation, which namely may inspire in you and reveal to you this his hidden glory and wisdom; "in the knowledge of him," that is, so that you may know him to be the Father of the aforesaid glory; "enlightened," I say, may he give you, says Ambrose, "the eyes of your heart," so that illuminated by his light, you may know him to be such as I have said. He condemns Simon Magus, who introduced a certain God and an unknown Father, as testified by Epiphanius, heresy 27, as if to say: So much is our God and Father not unknown, does he not hide, does he not conceal himself, that he is the Father of glory and brightness, as if he himself were the uncreated glory and brightness, which diffuses everywhere knowledge and brightness of itself; I pray therefore him, that by clear knowledge of himself he may enlighten you, O Ephesians, so that you may know him clearly. In the knowledge. — St. Jerome is to be read carefully here, who distinguishes ἐπίγνωσις, that is knowledge, by which we know things once known, but which we have now ceased to know, or by which we remember things once known, from γνῶσις, that is knowledge, by which we begin to know things previously unknown: For, he says, some understand it thus, that souls once knew the Father in heaven, but thrust into bodies, again through the revelation of his spirit began to remember, and finally to know him. But this is the error of Origen, and Jerome states it from his opinion, not from his own. Note here: Jerome is accustomed in his Commentary to transcribe many things from others, whence he is accustomed to name and set forth beforehand those whom he will follow: as in the preface of this epistle he names Origen and his commentary on this epistle. Thus he excuses himself in his Apology Against Rufinus. I say therefore: Knowledge here is the same as first knowledge, or certainly knowledge is that by which the Gentiles and Philosophers knew God the Father, whom they previously in paganism knew obscurely, confusedly and in confusion, now through the Gospel completely, clearly, explicitly and distinctly, as the author of grace and glory began to know him.
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18. That you may know what is the hope of his calling, — that namely, what and how great goods you ought to hope for from the calling, by which he called you to Christianity, that is from Christianity itself to which you are called by God. What are the riches of the glory of his inheritance in the saints, — that is, how rich, copious and abundant is the glory of the inheritance, that is the inheritance of glory (for it is a hypallage) which God promised and confers on the saints, that is, on Christians who live according to the doctrine and law of Christ in a Christian and holy manner.
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19. And what is the exceeding greatness of his power towards us who believe, — τὸ ὑπερβάλλον μέγεθος, that is, as Jerome says, sublime greatness; Ambrose, exalted greatness "of power," in Greek δυνάμεως, that is of might, "towards us," as if to say: That you may know what great power God showed in our conversion from paganism to Christianity, by which namely he made us from idolaters true worshippers of God; from drunkards, sober; from the libidinous, chaste; from the proud, humble; from wolves, sheep; from the wrathful, meek; from barbarians, civilized and humane; so that he took from us a barbarous, carnal, savage heart, and in its place gave us a Christian, spiritual, human, indeed angelic and divine heart and mind. The Indians and Japanese still marvel at this power and this mighty change of his, when they are converted from idols to Christ, and from it they recognize the truth of the faith and the power of the grace of Christ. According to the operation of the power of his might, κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, that is according to the energy, that is the efficacy and power, of the might of his strength.
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20. Which he wrought (in Greek ἐνήργησεν, that is, by energy powerfully and efficaciously wrought, or, as Tertullian translates it, inworked) in Christ, raising him from the dead. — As if to say: That power of God, that potency and energy, by which he raised us from idolatry, sins, death and hell, is similar to that which God showed in Christ, when he raised him from death and exalted him to his right hand; for, as St. Augustine and Chrysostom teach, and St. Thomas teaches in I II, Question CXIII, article 9, it is more difficult and requires greater power to justify a sinner than to create heaven and earth: because sin and grace are more contrary to each other than something and nothing, and sin and the sinner are far more distant from God and contrary to him than nothing is; for they are two extremes supremely and immensely distant and contrary, God and sin. Finally, grace and justice are of the supernatural and divine order, so that the greatest power is required, that a sinner depressed and cast down by sin below all creatures should be raised above all and arise to justice, and become a friend of God, a son and sharer of the divine nature. And seated him on his right hand in the heavenly places. — In Greek ἐκάθισεν ἐν δεξιᾷ αὐτοῦ, that is, he made him sit at his right hand, that is at his right hand. Thus Jerome. Concerning this session I shall speak at Colossians, chapter III, verse 1.
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21. Above all principality, and power and virtue, and dominion. — Adams thinks the Apostle here does not enumerate the orders of angels, but only teaches against the Gnostics that Christ is above all, however much princes, potentates, and dominators, and above all things however much exalted in power and eminence. But St. Dionysius, a disciple of St. Paul, Jerome, Chrysostom, Theophylactus, and the Fathers and Scholastics everywhere from this place and Colossians, chapter I, verse 16, understand and distinguish four choirs of angels: indeed the Church from this place among the nine choirs of angels places Principalities, Powers, Virtues and Dominions: for they cannot be gathered from anywhere else. Note: At Colossians I, 16, the Apostle enumerates these orders of angels in another order; for descending thus he says: "Whether Thrones, or Dominions, or Principalities, or Powers." Whence St. Gregory, St. Thomas and other Latin Fathers think Virtues are inferior to Powers, and Virtues are the first in the third hierarchy. Again they place Principalities in the middle of the second, so that it consists of Dominions, Principalities and Powers; the third truly of Virtues, Archangels and Angels. Against this St. Dionysius immediately subjects Virtues to Dominions, and places them in the middle of the second hierarchy, so that it consists of Dominions, Virtues, Powers. In the third he first places Principalities, second Archangels, third Angels. This opinion is favored by this passage and by St. Dionysius, who in the Celestial Hierarchy, chapter VI, says he received these things from his teacher, namely Hierotheos, or certainly Paul, who rapt to the third heaven heard these things there, indeed beheld them. Note secondly: For virtue the Greek is not ἀρετή, but δύναμις, that is, power, strength, fortitude. Again for dominion the Greek is κυριότης, that is, dominion, or authority, and the right of a lord over a servant, or over his own thing. Note thirdly, these abstract terms are taken for concrete ones, "Principalities," that is, princes; "Powers," that is, those endowed with power; "Virtues," that is, the strong, the mighty; "Dominions," that is, those who dominate: for they are names of angels. See Canon 21. And every name, — that is, everything that is named and celebrated: for thus the Hebrews call אנשי השם, men of name, that is, the celebrated. He touches upon the names of gods, which the Gnostics and Poets, Hesiod, Orpheus and other Gentile theologians fabricated, who told wonders about heavenly things. He also touches upon the thirty Aeons of Valentinus, which were merely portents of names, and mad crimes rather than divinities, whom D. Pamelius describes in Tertullian, at the beginning of the book Against Valentinus; Valentinus seems to have taken these thirty from Plato, who in the Timaeus said the world was made from the cube of the ternary, which is twenty-seven: for three times three make nine, and three times nine make twenty-seven; because in this number all harmony and consonance consists. Valentinus fabricated almost as many Aeons, namely thirty. Against all these the Apostle sets and prefers the name of Christ. Which is named not only in this age, but also in the age to come. — Hence we learn that certain names, degrees and distinctions of angels and heavenly spirits are unknown to us here, which shall be revealed in heaven, says Theophylactus.
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22. He hath subjected all things under his feet. — Hence it is clear that angels are subject to Christ as man, and that Christ, as he is man, is king and lord of heaven and earth, of men and angels. Thus Chrysostom and Theophylactus. And hath made him head over all the Church. — The Greek, ὑπὲρ πάντα τῇ ἐκκλησίᾳ, over all things to the Church itself, that is, he gave Christ as head of the Church, who is over all things visible and invisible, presiding and ruling. Thus Jerome, Chrysostom and Theophylactus, whence the Syrian translator rendered it, him who is head of the angels only in this respect, that he excels them and is their superior. They prove first, because Scripture and the Fathers teach that Christ was born and suffered for men, but not for angels. But it could be answered that Christ came primarily to repair fallen men by his cross and death, and therefore would not have died, indeed would not even have been born, unless Adam had sinned, whom he would redeem by his death: yet granted that Christ was to come on account of man, God willed that his merits should also extend to the angels: for this takes nothing away from God's mercy toward fallen men, and it was most fitting for Christ, hypostatically united to God, who was both king and head of angels and men. And thus one could answer to the place of the Apostle to the Hebrews II, 11: "He that sanctifieth," namely Christ, "and they that are sanctified," namely from sin, namely fallen men (for he is speaking of these: for the word gives the reason why, as he said in the preceding verse, Christ ought to be perfected, that is, to die on the cross, for them), "are all of one," namely Adam, "are all born." Whence it does not follow: Angels were not born of Adam: therefore they are not sanctified, that is, they did not receive their first grace from Christ. Tropologically, see Chrysostom, homily 3 in the moral sense, how through Christ men are exalted above all angels, and how shameful it is, since they are members of Christ, to subject themselves to the belly, to wrath, to the demon; and how worthily they ought to prepare themselves for sacred communion, so that they may be united to the body of Christ thus exalted. The Apostle here enumerates four orders of angels. It is proved that Christ is head of the angels, because Christ as man is head of the angels, because as man he presides over the angels and commands them. Second, because, as many wish, Christ as man merited grace and glory for the angels: for St. Thomas, Albert, Ruard, Arboreus and others whom Suarez cites and follows, III part., disp. XLII, sect. 1, Gregory of Valencia and others teach probably that Christ is the cause of grace not only of men but also of angels, and that threefold, namely final, exemplary and meritorious; and consequently that the angels, through faith in Christ, that is in Christ the mediator, were sanctified and obtained glory: but those who proudly envied Christ as man this dignity of mediator, and wished to arrogate it to themselves, became demons, and this was the sin of Lucifer, namely that he coveted the office of Christ the mediator: for Lucifer could not desire divinity in himself; for he knew this could not happen, indeed it would involve a contradiction, namely that a creature should be transformed into the creator; Lucifer into God. They prove this opinion from this place: "He gave," it says, "him head over all the Church;" for the head flows into its members; whence he adds: "Which," namely the Church, "is his body, and his fulness, who is filled all in all (in his members, therefore also in the angels), and filleth all things." And in verse 10 he said that in Christ all things that are in heaven and that are on earth were restored, because namely as Christ restored Adam and fallen men, so also to the falling demons, their fall through the grace and perseverance of the angels he restored and completed. Second, because this dignity seems to have been fitting for Christ, who is the only-begotten Son of God, and by the same work by which he merited for men, he could also merit for the angels. Other grave Theologians, however, teach the contrary, namely that Christ merited grace and glory for men alone, not for the angels, and that he is said to be head of the angels only in this respect, that he excels them and is their superior. Hence again Chrysostom exclaims: "Good heavens! to what height again has he exalted this holy one, who is as it were a single gnat and flea, as Chrysostom says elsewhere, as if by some machine drawing him to that great sublimity he lifted him up, and made him sit on his celestial throne: for where the head is, there also is the body, above all things visible and invisible," etc. But the Latin Bible everywhere, even the Roman, reads, and hath made him head over all the Church, namely of the angels and men, the Church militant and triumphant. Thus St. Augustine and others. Some think that Christ, insofar as He is man, is the head of men; insofar as He is God, is the head of angels: but from this passage the Doctors rightly conclude that Christ, even as man, is the head of angels, just as also of men, because from angels and men one Church, and one as it were commonwealth is constituted. For the Apostle here treats of Christ not insofar as He is God, but insofar as He is man and redeemer. They prove secondly, because an angel was created first and received grace before man was either created or sinned: but Christ would not have come unless man had sinned; therefore God decreed to give grace to the angel before Christ was incarnate. One could respond again by denying the consequence; for although in execution God gave grace to the angel before Adam or Christ, yet in God's preordination and decree all these things were done by a single act of divine will, by which He chose and instituted at once and together this whole order of things which in fact came to be, with mutual interdependence through conditioned foreknowledge; so that, for example, He decreed in this order of things not to create angels, nor Adam, nor to permit him to fall, unless at the same time foreseeing and preordaining Christ, who would repair his fall, and who consequently would extend his merits and glory to the angels: because He decreed to institute this whole order of things on account of Christ, and intended Him first, and ordained all other things to Him, because He had determined to show His power and glory especially in Christ: but this question must be discussed more exactly elsewhere.
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23. His fullness, — πλήρωμα, that is, complement, as if to say, the Church, as a body, is the complement of Christ as its head: for a head is completed and perfected by the body; for when a head has all the members of the body, so that none is lacking, then it is fully complete and is said to be so. Thus St. Chrysostom, Ambrose, Oecumenius, St. Thomas, Anselm. Note here the union and love of Christ toward the Church: for although He is most full and most perfect in Himself, yet He considers Himself incomplete, and as it were a head mutilated of members, unless He has the Church joined to Himself as a body. Hence Christ is sometimes called the whole Church, as I said in 1 Cor. XII, 12. Hence it is so often said that we are, we grow, we act, we suffer in Christ. Hence the Apostle says Christ lives in him, and he in Christ. Hence that voice of Christ: "Saul, Saul, why dost thou persecute me?" See Coloss. I, 24. Hence all our hope and consolation. Who is filled with all things in all things. — It is a Grecism: all things, that is, as to all things, for κατά is understood. The sense is first, Christ in the present life is filled by all His members: for each of the faithful contributes to the complement of Christ: He is filled, I say, as to all things, that is, as to all graces, virtues; not that each has all, but that each has individual ones, so that when all are gathered together they have all: for in this one excels charity, in that one patience, in another chastity, and thus each will contribute the excellence and fullness of individual virtues to the Church itself, which is the body of Christ, and consequently to Christ Himself. Thus Jerome, Chrysostom, Anselm. "Just as," says Jerome, "an Emperor is filled if his army is daily increased and new provinces are made: so also Christ;" and Theophylactus: "Christ," he says, "as to the hand, is filled in the merciful man; as to the foot, in him who travels for the love of Christ, or visits the sick; as to the tongue, in the teacher," and thus Christ advances in all wisdom, grace and every virtue, says Jerome. Secondly, in the future life Christ will be filled with all glory and all His elect members. Thus Jerome and Theodoret. It can thirdly be rendered with Vatablus and Erasmus, who fills all things in all things: for the Greek πληρούμενον is of the middle voice, whence it can be rendered both actively and passively. Therefore Christ fills all things in all things, because namely He causes all and each to advance and be filled with all virtues. Thus Jerome. Secondly, because, as Chrysostom in the moral sense, Christ fills all through the Eucharist and through Himself, in whom are all graces: for He Himself is the fountain of graces. But the prior sense is the genuine one, as if to say, Christ does not need this supplement of the body of the Church in order that He who fills all things in all things; but it is a matter of love, that He unites the Church to Himself so closely. Note: Christ did not complete all things by Himself, but left many things to be completed by the Apostles and other preachers of God's word, namely the care of the salvation of all men, so that Christ might be completed as it were by all His elect as members. Whoever therefore applies himself to the salvation of souls, as many souls as he gains for Christ, by so many members he perfects and completes the body of Christ. Which indeed is a great dignity, a great incentive, so that each might devote himself entirely to the conversion of souls, and insert them into Christ, and complete the body of Christ in that part still incomplete. Thus in Coloss. I, 24, he says: "I fill up those things that are wanting of the sufferings of Christ, in my flesh, for His body, which is the Church." Therefore by suffering and laboring for the salvation of neighbors, we complete the sufferings and labors of Christ, and the body of Christ itself, and Christ Himself.
Machine translation from the Latin, not reviewed.
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Hanc epistolam scribit apostolus ad Ephesios. Ephesii sunt Asiani ab Asia minore, quae est pars Graeciae. Hi non fuerunt per apostolum Paulum in fide fundati, sed confirmati. Iam enim antequam veniret ad eos, erant conversi, ut haberi potest Act. XIX, v. 1: factum est cum Apollo esset Corinthi, et cetera. Post conversionem vero suam et apostoli confirmationem, in fide perstiterunt, nec pseudo receperunt. Non ergo reprehensione, sed consolatione digni erant. Ideo Paulus eis non increpatoriam, sed consolatoriam scribit epistolam. Scribit autem eis ab urbe Roma per Tychicum diaconum. Intentio vero eius est, eos in bonis habitis confirmare, et ad altiora provocare. Modus autem agendi patet in divisione epistolae. Primo ergo ponit salutationem, in qua suum affectum ad eos demonstrat; secundo narrationem, in qua eos in bonis habitis confirmat, ibi benedictus Deus, etc., usque ad IV cap.; tertio, exhortationem, in qua eos ad ulteriora bona provocat, a cap. IV usque ad locum illum cap. VI de caetero, fratres, confortamini in domino, etc.; quarto epistolae conclusionem, in qua eos ad certamen spirituale confortat a loco isto de caetero, usque in finem. In salutatione primo ponitur persona salutans; secundo, personae salutatae, ibi sanctis omnibus, etc.; tertio forma salutationis, ibi gratia vobis, et cetera. In prima, primo nominat personam, ibi Paulus; secundo personae auctoritatem, ibi apostolus Christi; tertio auctoritatis datorem, ibi per voluntatem Dei. Dicit ergo: Paulus apostolus. Paulus nomen est humilitatis, apostolus vero nomen dignitatis, quia qui se humiliat, exaltabitur, Lc. XIV, 11 et XVIII, 14. Apostolus, inquam, Iesu, non Satanae, sicut pseudo. V. 11: non est ergo magnum si ministri eius, scilicet Satanae, transfigurentur velut ministri iustitiae, et cetera. Apostolus, inquam, et hoc non meis meritis, sed per voluntatem Dei. Econtra est in multis. Os. VIII, 4: ipsi regnaverunt, et non ex me, et cetera. Sanctis omnibus, scilicet qui sunt Ephesi, et fidelibus, supple scribit. Vel ego Paulus scribo sanctis exercitio virtutum quo ad mores; fidelibus, rectitudine cognitionis quo ad fidem. Vel sanctis, id est maioribus et perfectis; fidelibus, id est minoribus et imperfectis. Et fidelibus, inquam, in Christo, non in factis suis.
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Gratia vobis et pax, et cetera. Hic subditur salutationis forma, in qua implicantur tria, donum quodlibet gratificantia: doni sufficientia, ibi gratia vobis et pax, datoris potentia, ibi a Deo patre, mediatoris excellentia, ibi et domino Iesu Christo. Tunc enim gratum est donum quando sufficiens est quod datur; quando a potente datur, ut quando a rege, vel principe datur; quando per solemnem nuntium datur, ut per filium. Dicit ergo: gratia, scilicet iustificationis a culpa, et pax, id est tranquillitas mentis, vel reconciliatio ad Deum, quoad liberationem a debita poena pro offensa. Vobis, supple sit, ex hoc, scilicet a Deo patre nostro, a quo bona cuncta procedunt. Iac. I, 17: omne datum optimum, et cetera. Et domino Iesu Christo, sine quo nulla bona dantur. Ideo fere omnes orationes finiuntur: per dominum nostrum Iesum Christum. Spiritum sanctum non nominat, quia cum sit nexus patris et filii, intelligitur in extremis, vel intelligitur in donis sibi appropriatis, quae sunt gratia et pax.
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Deinde cum dicit benedictus Deus, etc., hic, gratias agendo, eos in bono confirmat, et hoc tribus modis. Primo, ratione sumpta ex parte Christi, a quo multa bona adepti sunt, capite isto; secundo, ratione sumpta ex parte ipsorum, qui de praeterito statu malo, ad bonum praesens translati sunt, cap. II, ibi et vos cum essetis mortui, etc.; tertio, ratione sumpta ex parte apostoli, cuius ministerio et diligentia in bono statu positi, confirmati sunt, cap. III, ibi huius rei gratia, et cetera. Iterum prima in tres dividitur, quia primo gratias agendo, tangit beneficia generaliter; secundo, beneficia exhibita ipsis apostolis specialiter, ibi quae superabundavit in nobis, etc.; tertio, beneficia exhibita ipsis Ephesiis specialiter, ibi in quo et vos cum audivissetis, et cetera. Beneficia vero exhibita generaliter humano generi tangit sex. Primum benedictionis, in certitudine futurae beatitudinis, ibi benedictus, et cetera. Secundum electionis, in praeordinata separatione a massa perditionis, ibi sicut elegit nos in ipso, et cetera. Tertium praedestinationis, in praeordinata associatione cum bonis, scilicet cum filiis adoptionis, ibi qui praedestinavit nos, et cetera. Quartum gratificationis, in collatione gratiae, ibi in quo gratificavit nos, et cetera. Quintum redemptionis, in liberatione a poena, id est, a Diaboli servitute, ibi in quo habemus redemptionem, et cetera. Sextum remissionis in deletione culpae, ibi remissionem peccatorum, et cetera. Circa beneficium benedictionis, tangit duo. Primo, praeconium, quod debet impendi, ibi benedictus Deus, etc.; secundo, beneficium, propter quod debet impendi, ibi qui benedixit nos, et cetera. Dicit ergo benedictus, scilicet a me, a vobis, et ab aliis, scilicet corde, et ore, et opere, id est laudatus, Deus et pater, id est ille, qui est Deus per essentiam divinitatis, et pater propter proprietatem generationis. Incidit autem copulatio, non ratione suppositionis, quia idem est suppositum, sed ratione significationis essentialiter et relative. Pater, inquam, domini nostri Iesu Christi, id est filii, qui est dominus noster secundum divinitatem, Iesus Christus secundum humanitatem. Qui, scilicet Deus, benedixit nos in spe in praesenti, sed in futuro benedicet in re. Ponit autem praeteritum pro futuro propter certitudinem. Benedixit, inquam, nos, licet nostris meritis maledictos, in omni benedictione spirituali, scilicet quantum ad animam, et quantum ad corpus. Tunc enim erit corpus spirituale. I Cor. XV, 44: seminatur corpus animale, resurget corpus spirituale. Benedictione, inquam, habita, in caelestibus, id est in caelo; et hoc, in Christo, id est per Christum, vel in Christo operante. Ipse enim est qui reformabit corpus humilitatis nostrae, etc., Phil. III, 21. Valde appetenda est benedictio haec. Et ratione efficientis, quia Deus est benedictio haec; et ratione materiae, quia nos benedixit; et ratione formae, quia in omni benedictione spirituali benedicit; et ratione finis, quia in caelestibus benedicit. Ps. CXXVII, 4: ecce benedicetur homo, qui timet dominum. Deinde cum dicit sicut elegit nos, etc., tangitur beneficium electionis, ubi commendatur electio ista, quia libera, ibi sicut elegit nos in ipso, quia aeterna, ibi ante mundi constitutionem, quia fructuosa, ibi ut essemus, etc., quia gratuita, ibi in charitate. Dicit ergo: ita benedicet nos, non nostris meritis, sed ex gratia Christi, sicut elegit nos, et gratis, a massa perditionis separando, praeordinavit nos in ipso, id est per Christum. Io. XV, 16: non vos me elegistis, sed ego elegi vos, et cetera.
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Et hoc ante mundi constitutionem, id est ab aeterno, antequam fieremus. Rom. IX, 11: cum nondum nati fuissent, et cetera. Elegit, inquam, non quia sancti essemus, quia nec eramus, sed ad hoc elegit nos ut essemus sancti, virtutibus, et immaculati, a vitiis. Utrumque enim facit electio secundum duas partes iustitiae. Ps. XXXIII, v. 15: declina a malo, et fac bonum. Sancti, inquam, in conspectu eius, id est interius in corde, ubi ipse solus conspicit. I Reg. XVI, 7: Deus autem intuetur cor. Vel in conspectu eius, id est ut eum inspiciamus, quia visio est tota merces, secundum Augustinum. Et hoc fecit, non nostris meritis, sed in charitate sua, vel nostra, qua nos formaliter sanctificat. Deinde cum dicit qui praedestinavit, etc., subdit tertium beneficium, scilicet praedestinationis, in praeordinata associatione cum bonis. Ubi circa praedestinationem implicat sex. Primo actum aeternum, ibi praedestinavit, secundo, temporale obiectum, ibi nos, tertio, praesens commodum, ibi in adoptionem, etc., quarto, fructum futurum, ibi in idipsum, quinto, modum gratuitum, ibi secundum propositum, sexto, effectum debitum, ibi in laudem gloriae, et cetera. Dicit ergo qui, scilicet Deus, praedestinavit nos, id est sola gratia praeelegit, in adoptionem filiorum, id est ut associaremur cum aliis filiis adoptionis in bonis, quae habituri sunt; ideo dicit in adoptionem filiorum. Rom. VIII, 15: non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum; et infra: adoptionem filiorum expectantes. Quia vero illud quod fit ignitum, per ignem hoc oportet fieri, quia nihil consequitur participationem alicuius, nisi per id quod est per naturam suam tale: ideo adoptionem filiorum oportet fieri per filium naturalem. Et ideo addit apostolus per Iesum Christum. Et hoc est tertium, quod tangitur in isto beneficio, scilicet mediator alliciens. Gal. IV, 4-5: misit Deus filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant, redimeret; ut adoptionem filiorum reciperemus. Et hoc in ipsum, id est inquantum ei conformamur, et in spiritu servimus. I Io. III, 1: videte qualem charitatem dedit nobis Deus, ut filii Dei nominemur et simus. Et sequitur ibidem et scimus quoniam cum apparuerit, similes ei erimus. Ubi notandum est, quod duplex est similitudo praedestinatorum ad filium Dei, quaedam imperfecta, quae est per gratiam. Et dicitur imperfecta, primo quidem, quia solum est secundum reformationem animae, de qua Col. III: reformamini spiritu mentis vestrae, et induite novum hominem, etc.; secundo, quia etiam secundum animam habet quamdam imperfectionem, ex parte enim cognoscimus, ut dicitur I Cor. c. XIII, 9. Alia vero similitudo erit perfecta, quae erit in gloria, et quantum ad corpus, Phil. III, v. 21: reformabit corpus humilitatis nostrae, configuratum, etc., et secundum animam, quia cum venerit quod perfectum est, evacuabitur quod ex parte est, I Cor. XIII, 10.
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Quod ergo dicit apostolus, quod praedestinavit nos in adoptionem filiorum, potest referri ad imperfectam assimilationem filii Dei, quae habetur in hac vita per gratiam; sed melius est quod referatur ad perfectam filii Dei assimilationem, quae erit in patria, de qua adoptione dicitur Rom. VIII, 23: ingemiscimus adoptionem filiorum Dei expectantes. Causa praedestinationis divinae non est necessitas ex parte Dei, nec debitum ex parte praedestinatorum, sed magis est secundum propositum voluntatis suae. In quo, quarto, commendatur beneficium, quia ex amore puro proveniens, quia praedestinatio secundum rationem praesupponit electionem et electio dilectionem. Duplex tamen hic causa huius beneficii immensi assignatur. Una est efficiens, quae est simplex Dei voluntas, ibi secundum propositum voluntatis suae. Rom. IX, 18: cuius vult miseretur, et quem vult indurat. Iac. I, v. 18: voluntarie enim nos genuit verbo veritatis suae. Alia vero causa est finalis, quae est, ut laudemus et cognoscamus bonitatem Dei, quae notatur ibi in laudem gloriae gratiae suae. Et hoc iterum est, a quo commendatur istud excellens beneficium, scilicet servitium sibi conveniens. Causa enim divinae praedestinationis est voluntas mera Dei, finis vero cognitio eius bonitatis. Unde notandum est, quod Dei voluntas nullo modo habet causam, sed est prima causa omnium. Nihilominus tamen potest ei aliqua ratio assignari dupliciter, scilicet vel ex parte volentis, et sic quaedam ratio divinae voluntatis est eius bonitas, quae est obiectum voluntatis divinae, et movet eam. Unde ratio omnium eorum quae Deus vult, est divina bonitas. Prov. XVI, 4: universa propter semetipsum operatus est Deus. Ex parte autem voliti, ratio divinae voluntatis potest esse aliquod esse creatum, sicut dum vult coronare Petrum, quia legitime certavit; sed hoc non est causa volendi sed est causa quod ita fiat. Sciendum tamen est, quod effectus sunt ratio voluntatis divinae ex parte voliti, ita scilicet quod effectus prior sit ratio ulterioris; sed tamen cum venitur ad primum effectum, non potest ultra assignari aliqua ratio illius effectus, nisi voluntas divina; puta, Deus vult hominem habere manum, ut serviat rationi, et hominem habere rationem, quia voluit eum esse hominem, et hominem esse voluit propter perfectionem universi. Et quia hic est primus effectus in creatura, non potest assignari aliqua ratio universi ex parte creaturae, sed ex parte creatoris, quae est divina voluntas. Ergo secundum hunc modum, nec praedestinationis potest ex parte creaturae ratio aliqua assignari, sed solum ex parte Dei. Nam, effectus praedestinationis sunt duo, scilicet gratia et gloria. Effectuum autem qui ad gloriam ordinantur, potest quidem ex parte voliti assignari ratio, scilicet gratia; puta, Petrum coronavit quia legitime certavit, et hoc quia fuit firmatus in gratia; sed gratiae, quae est primus effectus, non potest aliqua ratio assignari ex parte hominis, quod sit ratio praedestinationis; quia hoc esset ponere, quod principium boni operis sit in homine ex seipso et non per gratiam, quod est haeresis Pelagiana, quae dicit principium boni operis esse ex parte nostra. Sic ergo patet, quod ratio praedestinationis est simplex Dei voluntas; propter quod dicit apostolus secundum propositum voluntatis suae. Qualiter autem intelligatur, quod Deus omnia facit et vult propter suam bonitatem, sciendum est, quod aliqua operari propter finem, potest intelligi dupliciter. Vel propter finem adipiscendum, sicut infirmus accipit medicinam propter sanitatem; vel propter amorem finis diffundendi, sicut medicus operatur propter sanitatem alteri communicandam. Deus autem nullo exteriori a se bono indiget, secundum illud Ps. XV, 2: bonorum meorum non eges. Et ideo cum dicitur, quod Deus vult et facit omnia propter bonitatem suam, non intelligitur quod faciat aliquid propter bonitatem sibi communicandam, sed propter bonitatem in alios diffundendam. Communicatur autem divina bonitas creaturae rationali proprie, ut ipsa rationalis creatura eam cognoscat. Et sic omnia quae Deus in creaturis rationalibus facit, creat ad laudem et gloriam suam, secundum illud Is. c. XLIII, 7: omnem, qui invocat nomen meum, in gloriam meam creavi eum, ut scilicet cognoscat bonitatem, et cognoscendo laudet eam.
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Et ideo subdit apostolus in laudem gloriae gratiae suae, id est ut cognoscat quantum Deus sit laudandus et glorificandus. Non dicit autem in laudem iustitiae; nam iustitia ibi locum habet ubi invenitur debitum, vel etiam redditur; quod autem praedestinatur ad vitam aeternam, non est debitum, ut dictum est, sed gratia pure gratis data. Nec solum dicit gloriae, sed addit gratiae, quasi gloriosae gratiae, quae est gratia, in qua ostenditur magnitudo gratiae, quae consistit etiam in magnitudine gloriae, et modo dandi, quia nullis meritis praecedentibus, sed adhuc immeritis existentibus eam dat. Unde Rom. V, 8 s., commendat autem Deus suam charitatem in nobis, quoniam si cum adhuc peccatores essemus, secundum tempus Christus pro nobis mortuus est, etc., et parum post, cum inimici essemus, reconciliati sumus Deo. Patet ergo quod praedestinationis divinae nulla alia causa est, nec esse potest, quam simplex Dei voluntas. Unde patet etiam, quod divinae voluntatis praedestinantis non est alia ratio, quam divina bonitas filiis communicanda.
Hic ponit apostolus quartum beneficium, scilicet gratificationis in collatione gratiae. Circa quod duo facit. Primo tangit huius beneficii collationem; secundo ostendit conferendi modum et conditionem, ibi in quo habemus redemptionem, et cetera. Dicit ergo primo: ego dico, quod praedestinati sumus in adoptionem filiorum, in laudem gloriae gratiae suae, et dico gratiam, in qua gratificavit nos, et cetera. Circa quod sciendum est quod idem est aliquid esse gratum alicui et esse dilectum ei. Ille enim est mihi gratus quem diligo. Cum ergo Deus dilexerit nos ab aeterno, nam elegit nos ante mundi constitutionem in charitate, sicut dictum est, quomodo ergo in tempore gratificavit? Et dicendum est quod illos quos ab aeterno in seipso dilexit, in tempore prout sunt in naturis propriis gratificat, et illud quidem quod ab aeterno est, factum non est; quod vero in tempore est, fieri dicitur. Unde hic apostolus dicit gratificavit, id est gratos fecit, quod simus digni dilectione sua. I Io. III, v. 1: videte qualem charitatem dedit nobis Deus pater, ut filii Dei nominemur, et simus. Consuevit autem distingui duplex gratia, scilicet gratis data, quae sine meritis datur, Rom. XI, 6: si autem gratia, iam non ex operibus, alioquin gratia, iam non est gratia, et gratia gratum faciens, quae nos facit Deo gratos et acceptos, de qua dicitur hic. Notandum est autem, quod aliqui diliguntur propter alium, et aliqui propter seipsos. Cum enim aliquem multum diligo, diligo illum, et quidquid ad illum pertinet; nos autem a Deo diligimur, sed non propter nos ipsos, sed in eo, qui per seipsum dilectus est patri. Et ideo apostolus addit in dilecto filio, pro quo, scilicet, nos diligit, inquantum sumus ei similes. Dilectio enim fundatur super similitudine. Unde dicitur Eccli. c. XIII, 19: omne animal diligit sibi simile. Filius autem est per naturam suam similis patri, et ideo principaliter et per se dilectus est, et ideo naturaliter et excellentissimo modo est patri dilectus. Nos autem sumus filii per adoptionem, inquantum scilicet sumus conformes filio eius, et ideo quamdam participationem divini amoris habemus. Io. XIII, v. 35: pater diligit filium, et omnia dedit in manu eius; qui credit in filium, habet vitam aeternam. Col. I, 13: transtulit nos in regnum filii dilectionis suae. Deinde cum dicit in quo habemus redemptionem, etc., ponit modum ipsius. Circa hoc autem duo facit. Quia primo proponit modum ex parte Christi; secundo ex parte Dei, ibi secundum divitias gratiae eius, et cetera. Ex parte Christi ponit duplicem modum, nam Christus per duo nos gratificavit. Sunt enim duo in nobis quae repugnant gratificationi divinae, scilicet peccati macula, et poenae noxa. Et sicut mors repugnat vitae, ita peccatum repugnat iustitiae, ita ut per hoc elongati a Dei similitudine, Deo grati non essemus. Sed per Christum nos gratificavit. Primo quidem ablata poena, et quantum ad hoc dicit, quod in Christo habemus redemptionem, scilicet a servitute peccati. I Petr. I, 18: non corruptibilibus auro vel argento redempti estis de vana vestra conversatione paternae traditionis, sed pretioso sanguine, et cetera. Apoc. V, 9: redemisti nos Deo in sanguine tuo. Secundo dicimur redempti, quia a servitute, qua propter peccatum detinebamur, nec per nos plene satisfacere poteramus, per Christum liberati sumus, quia moriendo pro nobis satisfecit Deo patri, et sic abolita est noxa culpae. Unde dicit in remissionem peccatorum. Io. I, 29: ecce agnus Dei, ecce qui tollit peccata mundi. Lc. ult. 46: oportebat Christum pati et resurgere a mortuis die tertia, et praedicari in nomine eius poenitentiam et remissionem peccatorum. Modus autem ex parte Dei ponitur, cum dicit secundum divitias, etc., quasi dicat, quod Deus gratificans nos, non solum culpam remisit nobis, sed filium suum dedit, qui pro nobis satisfecit. Et hoc fuit ex superabundanti gratia, qua voluit per hoc honorem humanae naturae conservare, dum, quasi per iustitiam, homines a servitute peccati et mortis voluit liberare per mortem filii sui. Et ideo dicit secundum divitias gratiae eius, quasi dicat: hoc quod redempti sumus et gratificati sumus per satisfactionem filii eius, fuit ex abundanti gratia et misericordia, prout immeritis tribuitur misericordia et miseratio. Haec autem, quae dicta sunt, prosecuti sumus secundum expositionem Glossae, quae quidem expositio videtur extorta, quia idem continetur in uno, quod in alio. Nam idem est dictu elegit nos et praedestinavit nos. Et idem dicitur per hoc, quod dicit ut essemus sancti et immaculati, et per hoc quod dicit in adoptionem filiorum. Propter quod sciendum est, quod est consuetudo apostoli, ut cum loquitur in aliqua difficili materia, quae immediate sequuntur, sunt praemissorum expositio, nec est ibi inculcatio verborum, sed expositio, et hunc modum servat hic apostolus. Unde, servato eodem verborum pondere, aliter a principio dividamus, et dicamus, quod pars ista, benedictus Deus, etc., dividitur primo in tres partes, quia apostolus primo reddit gratiarum actionem, ibi benedictus Deus, etc.; secundo recitat omnium beneficiorum simul largitionem, ibi qui benedixit nos in omni benedictione spirituali, etc.; tertio ponit divinorum beneficiorum in speciali apertam expressionem, ibi sicut elegit, et cetera. Et haec dividitur in duas partes, quia primo beneficia distincte exprimit; secundo ea exponit, ibi qui praedestinavit nos, et cetera. Explicat autem beneficia: primo quantum ad electionem; secundo quantum ad ea quae sequuntur, ibi ut essemus sancti, et cetera. Exponit autem primo de electione. Est enim duplex electio, scilicet praesentis iustitiae, et praedestinationis aeternae. De prima Io. VI, 71: nonne duodecim vos elegi, et unus ex vobis Diabolus est? Et de hac apostolus non intendit hic, quia ista non fuit ante mundi constitutionem, et ideo statim manifestat de qua intelligit, quia de secunda, scilicet de aeterna praedestinatione; propter quod dicit praedestinavit nos, et cetera. Et quia dicit in Christo, scilicet ut Christo essemus similes et conformes, secundum quod adoptamur in filios, ideo subdit in adoptionem filiorum per Iesum Christum.
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Hoc vero, quod dicit in charitate, exponit cum dicit in quo habemus redemptionem per sanguinem eius, quasi dicat: nos habemus, et cetera. Quod vero dicit et immaculati, exponit cum dicit in remissionem peccatorum. Hoc vero quod dicit in conspectu eius, exponit, dicens in laudem gloriae gratiae suae.
Positis beneficiis communiter omnibus collatis, hic apostolus ponit beneficia specialiter apostolis collata. Dividitur autem haec pars in duas, quia primo proponit beneficia singulariter apostolis collata; secundo ostendit causam eorum, ibi in quo et nos sorte vocati, et cetera. Circa primum tria facit, quia primo proponit singularia apostolorum beneficia quantum ad excellentiam sapientiae; secundo quantum ad specialem revelationem sacramenti absconditi, ibi ut notum faceret, etc.; tertio exponit quid sit illud sacramentum, ibi secundum beneplacitum, et cetera. Dicit ergo primo: dico quod secundum divitias gratiae eius omnes fideles communiter, tam vos quam nos, habemus redemptionem et remissionem peccatorum per sanguinem Christi; quae quidem gratia superabundavit in nobis, id est abundantius fuit, quam in aliis. Ex quo apparet temeritas illorum (ut non dicam error), qui aliquos sanctos praesumunt comparare apostolis in gratia et gloria. Manifeste enim patet ex verbis istis, quod apostoli habent gratiam maiorem quam aliqui alii sancti, post Christum et virginem matrem. Si vero dicatur alios sanctos tantum mereri posse quantum et apostoli meruerunt et per consequens tantam gratiam habere, dicendum est quod bene argueretur si gratia pro meritis daretur; quod si ita esset, iam non esset gratia, ut dicitur Rom. XI, 6. Et ideo sicut Deus praeordinavit aliquos sanctos ad maiorem dignitatem, ita et abundantiorem gratiam eis infudit, sicut Christo homini, quem ad unitatem personae assumpsit, contulit gratiam singularem. Et gloriosam virginem Mariam, quam in matrem elegit et quantum ad animam et quantum ad corpus gratia implevit; et sic apostolos, sicut ad singularem dignitatem vocavit, ita et singularis gratiae privilegio dotavit; propter quod dicit apostolus Rom. VIII, 23: nos ipsi primitias spiritus habentes. Glossa: tempore prius, et caeteris abundantius. Temerarium est ergo aliquem sanctum apostolis comparare. Superabundavit ergo gratia Dei in apostolis in omni sapientia. Nam apostoli praepositi sunt Ecclesiae sicut pastores. Ier. c. III, 15: dabo vobis pastores secundum cor meum, et pascent vos scientia et doctrina. Duo autem spectant ad pastores, scilicet ut sint sublimes in cognitione divinorum, et industrii in actione religionis.
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Nam subditi instruendi sunt in fide, et ad hoc necessaria est sapientia, quae est cognitio divinorum, et quantum ad hoc dicit in omni sapientia. Lc. XXI, 15: ego dabo vobis os et sapientiam, cui non poterunt resistere nec contradicere omnes adversarii vestri. Item, gubernandi sunt subditi in exterioribus, et ad hoc necessaria est prudentia; dirigit enim in temporalibus, et quantum ad hoc dicit prudentia. Matth. X, 16: estote ergo prudentes, et cetera. Sic ergo apparet beneficium apostolorum quantum ad excellentiam sapientiae. Sequitur eorum beneficium quantum ad excellentiam revelationis, ibi ut notum faceret sacramentum, etc., quasi dicat: sapientia nostra non est ut sciamus naturas rerum et siderum cursus et huiusmodi, sed in solo Christo. I Cor. II, 2: non enim iudicavi me scire aliquid inter vos, nisi Christum Iesum, et cetera.
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Unde hic dicit ut notum faceret sacramentum, id est sacrum secretum, scilicet mysterium incarnationis, quod fuit ab initio absconditum. Causam autem huius sacramenti absconditi subdit, dicens voluntatis. Nam effectus futuri non cognoscuntur, nisi cognitis causis, sicut eclipsim futuram non cognoscimus, nisi cognoscendo causam eius. Cum ergo causa mysterii incarnationis sit voluntas Dei: quia propter nimiam charitatem quam Deus habuit ad homines, voluit incarnari, Io. III, v. 16: sic enim Deus dilexit mundum, ut filium suum unigenitum daret, voluntas autem Dei occultissima est, I Cor. II, 11: quae Dei sunt, nemo novit, nisi spiritus Dei, causa ergo incarnationis occulta fuit, nisi quibus Deus revelavit per spiritum sanctum, sicut apostolus dicit I Cor. II, 10. Dicit ergo ut notum faceret sacramentum, id est sacrum secretum, quod ideo est secretum, quia voluntatis suae. Matth. XI, 25: confiteor tibi, domine, pater caeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Item Col. c. I, 26: mysterium, quod absconditum fuit a saeculis et generationibus; nunc autem manifestatum est sanctis eius, quibus voluit Deus notas facere divitias gloriae sacramenti huius. Quid autem sit hoc sacramentum, exponit dicens secundum beneplacitum, et cetera. Quae quidem sententia intricata est, et debet sic construi: ut notum faceret, etc., quod quidem sacramentum est instaurare omnia in Christo, id est per Christum. Omnia dico, quae in caelis et in terra sunt. Instaurare, inquam, in eo, scilicet Christo, cum dispensatione plenitudinis temporum, et hoc secundum beneplacitum eius. Ubi tria tangit, scilicet sacramenti causam, temporis congruitatem, et sacramenti utilitatem. Causam quodam modo tangit, cum dicit secundum beneplacitum. Licet autem quidquid Deo placet, bonum sit, hoc tamen beneplacitum Dei anthonomastice bonum dicitur, quia per ipsum ad perfectam fruitionem bonitatis perducimur. Ps. CXLVI, 11: beneplacitum est domino super timentes eum, et cetera. Rom. XII, 2: ut probetis quae sit voluntas Dei bona, et beneplacens, et perfecta.
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Congruitas temporis fuit in dispensatione plenitudinis, de qua dicitur Gal. c. IV, 4: at ubi venit plenitudo temporis, misit Deus filium suum factum ex muliere. Unde apostolus hic excludit quaestionem frivolam, quam gentiles quaerere consueverunt. Ut enim dicitur Iob XXIV, 1, ab omnipotente non sunt abscondita tempora, unde sicut omnia ordinat et dispensat, ita et tempora, dispensando et accommodando ea effectibus quos producit secundum congruentiam eorum. Sicut autem aliis effectibus ab eo productis tempora ordinata sunt, ita et certum tempus praeordinavit ab aeterno mysterio incarnationis. Quod quidem tempus, secundum Glossam, existens fuit postquam homo convictus fuit de sua insipientia ante legem scriptam, dum scilicet creaturas colebat ut creatorem, ut dicitur Rom. I, 22: dicentes se esse sapientes, stulti facti sunt; et de impotentia per legem scriptam, quam implere non poterat. Ut sic homines adventum Christi, de sua sapientia et virtute non praesumentes, non contemnerent, sed, quasi infirmi et quodammodo ignari, Christum avidius affectarent. Et effectus huius sacramenti est instaurare omnia. Nam inquantum facta sunt propter hominem, omnia instaurari dicuntur. Amos IX, 11: suscitabo tabernaculum David quod cecidit, et reaedificabo aperturas murorum eius, et ea quae corruerant, instaurabo. Omnia, inquam, quae in caelis, id est Angelos: non quod pro Angelis mortuus sit Christus, sed quia redimendo hominem, reintegratur ruina Angelorum. Ps. CIX, 6: implevit ruinas, et cetera. Ubi cavendus est error Origenis, ne per hoc credamus Angelos damnatos redimendos esse per Christum, ut ipse finxit. Et quae in terris, inquantum caelestia terrenis pacificat. Col. I, 20: pacificans per sanguinem crucis eius, sive quae in terris, sive quae in caelis sunt; quod est intelligendum quantum ad sufficientiam, etsi omnia non restaurentur quantum ad efficaciam.
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Supra posuit apostolus abundantiam gratiae, quam ipse et alii apostoli a Christo receperunt. Ne autem crederet aliquis eos propriis meritis eam recepisse, ideo consequenter ostendit, quod gratis eam receperunt, vocati a Deo non propriis meritis. Dividitur autem pars ista in tres: quia primo proponit gratuitam vocationem; secundo voluntariam Dei praedestinationem, ibi praedestinati secundum propositum eius, etc.; tertio utriusque finem, ibi ut simus in laudem gloriae eius, et cetera. Dicit ergo: dixi quod huiusmodi gratia superabundavit in nobis, et quod in Christo omnia restaurata sunt. In quo etiam, id est per quem Christum, nos sorte sumus vocati, id est non nostris meritis, sed divina electione. Col. I, 12: gratias agentes Deo et patri, qui dignos nos fecit in partem sortis sanctorum, in lumine, et cetera. Ps. XXX, 16: in manibus tuis sortes meae. Ad huius autem intellectum sciendum est quod multa fiunt inter homines, quae fortuita videntur et contingentia; quae tamen sunt secundum divinam providentiam ordinata. Sors nihil aliud est, quam exquisitio providentiae divinae de aliquo contingenti et humano. Unde Augustinus super illud Ps. XXX, 16: in manibus tuis sortes meae, dicit quod sors non est aliquod malum, sed in rebus dubiis divinam exquirens voluntatem. Est autem in sortibus triplex peccatum vitandum. Primo quidem superstitionis; nam omnis vana et illicita religio superstitio est. Tunc ergo in sortibus incurritur peccatum illicitae superstitionis, quando in eis initur aliquod pactum cum Daemonibus. Unde dicitur Ez. XXI, 21: stetit rex Babylonis in bivio in capite duarum viarum divinationem quaerens, commiscens sagittas. Interrogavit idola, exta consuluit. Commiscere enim sagittas, ad sortilegium pertinet et interrogare idola ad superstitionem. Et ibi sortilegium damnatur inter peccata ad superstitionem pertinentia. Secundo vitandum est peccatum tentationis Dei; nam quamdiu per se homo aliquid potest facere et scire quid debeat facere, si tunc a Deo sorte, vel aliquo alio loco tali exploret quid facere debeat, Deum tentat. Quando autem necessitas imminet, neque ipse per seipsum iuvari potest, tunc licite a Deo inquirit quid facere debeat. II Par. XX, 12: cum ignoremus quid agere debeamus, hoc solum habemus residui, ut oculos nostros dirigamus ad te. Tertio vitandum est peccatum vanitatis, quod fit si de inutilibus et impertinentibus ad nos inquiramus, ut puta de futuris contingentibus. Unde dicitur Act. I, 7: non est vestrum nosse tempora, vel momenta, quae pater posuit in sua potestate. Potest ergo secundum hoc triplex sors accipi, scilicet quaedam divisoria, quaedam consultoria et quaedam divinatoria. Divisoria est cum aliqui dividentes haereditatem et concordare non valentes, mittunt sortes, puta annulum, vel chartam, vel aliquid tale ostendendo, dicentes: ille cuicumque evenerit, habebit partem istam in haereditate. Et huiusmodi sortes possunt mitti licite. Prov. XVIII, 18: contradictiones comprimit sors: et inter potentes quoque diiudicat, id est inter volentes dividere. Consultoria autem fit, quando quis dubitans quid facere debeat, consulit Deum, mittens sortes. Ionae I, 7 dicitur, quod quando supervenit tempestas illa in mari, consuluerunt Deum, sortem mittentes, ut scirent cuius peccato tempestas illa venisset. Et hic modus licitus est, maxime in necessitatibus et in electionibus potestatum saecularium. Unde faciunt rotulos de cera, in quorum quibusdam ponunt aliquas chartas, et in quibusdam non, quos bussulos vocant, ut illi quibus veniunt bussuli cum chartis, habeant voces in electione. Sed hoc, ante adventum spiritus sancti, apostoli fecerunt etiam in electione spirituali, Act. I, 26, quando sors cecidit super Mathiam; sed hoc post adventum spiritus sancti amplius non licet in praedictis electionibus, quia hoc faciendo iniuriaretur spiritui sancto. Credendum est enim, quod spiritus sanctus providet Ecclesiae suae de bonis pastoribus. Unde post adventum spiritus sancti quando apostoli elegerunt septem diaconos, non miserunt sortes; et ideo in nulla electione ecclesiastica hoc modo licet. Divinatoria autem sors est inquisitio de futuris soli divinae cognitioni reservatis. Et haec semper habet vanitatem admixtam, nec potest sine vitio curiositatis fieri. Quia ergo sors nihil aliud est quam inquisitio rerum quae ex divina voluntate fiunt, gratia autem eius ex sola divina voluntate dependet, inde est, quod gratia divinae electionis dicitur sors, quia Deus per modum sortis secundum occultam providentiam, non ex alicuius meritis, per gratiam internam vocat. Deinde cum dicit praedestinati, etc., ponit voluntariam Dei praedestinationem, de qua dicitur Rom. VIII, 30: quos praedestinavit, hos et vocavit. Cuius quidem praedestinationis ratio non sunt merita nostra, sed mera Dei voluntas, propter quod subdit secundum propositum eius. Rom. c. VIII, 28: scimus quoniam diligentibus Deum omnia cooperantur in bonum, his qui secundum propositum vocati sunt sancti. Quod autem secundum propositum praedestinaverit, probat, quia non solum hoc, sed etiam omnia alia, quae Deus facit, operatur secundum consilium voluntatis suae. Ps. CXXXIV, 6: omnia quaecumque voluit dominus fecit. Is. XLVI, 10: consilium meum stabit, et omnis voluntas mea fiet. Non autem dicit secundum voluntatem, ne credas quod sit irrationabilis, sed secundum consilium voluntatis suae, id est secundum voluntatem suam quae est ex ratione, non secundum quod ratio importat discursum, sed secundum quod designat certam et deliberatam voluntatem. Ultimo autem tangit finem utriusque, scilicet praedestinationis et vocationis, scilicet laudem Dei.
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Unde dicit ut simus in laudem gloriae eius nos, qui ante speravimus in Christo, et per nos, qui credimus in Christo, laudetur gloria Dei. Is. LV, 12: montes et colles cantabunt coram Deo laudem. Laus autem gloriae Dei, ut dicit Ambrosius, est cum multi acquiruntur ad fidem, sicut gloria medici est cum multos acquirit et curat. Eccli. II, 9: qui timetis dominum, sperate in illum, et in oblectatione veniet vobis misericordia.
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Postquam enarravit apostolus beneficia collata communiter omnibus fidelibus, exhibita specialiter apostolis, hic consequenter enumerat beneficia ipsis Ephesiis collata. Dividitur autem pars ista in duas, quia primo proponit beneficia eis exhibita; secundo insinuat affectum suum ex ipsis beneficiis excitatum, ibi propterea et ego audiens, et cetera. Prima iterum in tres dividitur, secundum tria beneficia eis exhibita; quia primo proponit beneficium praedicationis; secundo beneficium conversionis ad fidem, ibi in quo et credentes signati estis; tertio beneficium iustificationis, ibi signati estis, et cetera. Dicit ergo quantum ad primum in quo, scilicet Christo, et vos cum audivissetis, id est cuius beneficio et virtute audivistis, verbum veritatis, id est verbum praedicationis, in quantum ipse Christus ad vos praedicatores misit. Rom. X, 14: quomodo audient sine praedicante? Quomodo vero praedicabunt, nisi mittantur? Item infra eodem: ergo fides ex auditu, auditus autem per verbum Dei. Eius ergo beneficio audiunt, qui praedicatores eis mittit. Lc. XI, 28: beati qui audiunt verbum Dei, et custodiunt illud. Hoc verbum praedicationis tripliciter commendat apostolus. Primo a veritate cum dicit verbum veritatis quippe quia accipit originem a Christo, de quo dicitur Io. c. XVII, 17: sermo tuus veritas est; Iac. I, v. 18: voluntarie genuit nos verbo veritatis suae. Secundo quia est Annuntiatio bona. Unde dicit Evangelium, quod quidem annuntiat summum bonum et vitam aeternam; et anthonomastice verbum fidei, Evangelium dicitur, quasi Annuntiatio summi boni. Is. LII, 7: quam pulchri pedes annuntiantis et praedicantis pacem, annuntiantis bonum, praedicantis salutem, eodem 41, super montem excelsum ascende tu qui evangelizas Sion. Et hoc est quantum ad futura bona. Tertio describitur et commendatur quantum ad bona praesentia, quia salvat. Unde dicit salutis vestrae, id est quod creditum dat salutem. Rom. I, 16: non enim erubesco Evangelium: virtus enim Dei est in salutem omni credenti. I Cor. XV, 1: notum autem vobis facio, fratres, Evangelium, quod praedicavi vobis, quod et accepistis, in quo et statis, per quod et salvamini. Quantum autem ad beneficium conversionis ad fidem, dicit in quo, scilicet Christo, id est, in cuius operatione vos credentes, signati estis. Quod quidem beneficium ideo apponitur fidei, quia fides necessaria est audientibus. Frustra enim quis audiret verbum veritatis, si non crederet, et ipsum credere est per Christum. Infra II, 8: gratia enim estis salvati per fidem. Et hoc non ex vobis, donum enim Dei est. Quantum vero ad beneficium iustificationis dicit signati estis, et hoc per spiritum sanctum, qui datus est vobis, de quo dicit tria, scilicet quod est signum, et quod est spiritus promissionis, et quod est pignus haereditatis. Signum quidem est inquantum per eum infunditur charitas in cordibus nostris, qua distinguimur ab his qui non sunt filii Dei. Et quantum ad hoc dicit signati estis, scilicet divisi a grege Diaboli. Infra cap. IV, v. 30: nolite contristare spiritum sanctum Dei, in quo signati estis, et cetera. Sicut enim homines gregibus suis apponunt signa, ut ab aliis distinguantur, ita dominus gregem suum, id est populum suum, spirituali signo voluit signari. Dominus autem populum peculiarem habuit, in veteri quidem testamento Iudaeos. Ez. XXXIV, 31: vos autem greges mei, greges pascuae meae homines estis. Unde Ps. XCIV, v. 7: nos autem populus eius, et oves pascuae eius. Sed quia hic grex in pascuis corporalibus pascebatur, scilicet in doctrina corporali et in bonis temporalibus, Is. I, 19: si volueritis et audieritis me, bona terrae comedetis, ideo eum dominus corporali signo, scilicet circumcisionis, ab aliis separavit et distinxit. Gen. XVII, 13: eritque pactum meum in carne vestra. Prius autem dicitur: circumcidetis carnem praeputii vestri, ut sit signum foederis inter me et vos. In novo autem testamento gregem habuit populum Christianum. I Petr. II, 25: conversi estis nunc ad pastorem et episcopum animarum vestrarum. Io. X, 27: oves meae vocem meam audient, et cetera. Sed grex iste pascitur in pascuis doctrinae spiritualis et spiritualibus bonis, ideo eum signo spirituali ab aliis dominus distinxit. Hoc autem est spiritus sanctus, per quem illi qui Christi sunt, distinguuntur ab aliis qui non sunt eius. Quia autem spiritus sanctus amor est, ergo tunc spiritus sanctus datur alicui, quando efficitur amator Dei et proximi. Rom. V, 5: charitas Dei diffusa est in cordibus nostris per spiritum sanctum, et cetera. Signum ergo distinctionis est charitas, quae est a spiritu sancto. Io. XIII, 35: in hoc cognoscent omnes, quia mei discipuli estis, si dilectionem habueritis ad invicem. Spiritus ergo sanctus est quo signamur. Spiritus vero promissionis dicitur triplici ratione. Primo quia promissus est fidelibus. Ez. XXXVI, 26: spiritum novum ponam in medio vestri. Et Ez. XXXVII, 6: dabo vobis spiritum novum. Secundo quia datur cum quadam promissione; ex hoc enim ipso quod datur nobis, efficimur filii Dei. Nam per spiritum sanctum efficimur unum cum Christo, Rom. VIII, 9: si quis autem spiritum Dei non habet, hic non est eius, et per consequens efficimur filii Dei adoptivi, ex quo habemus promissionem haereditatis aeternae, quia si filii, et haeredes Rom. VIII, 17. Tertio dicitur pignus, inquantum facit certitudinem de promissa haereditate. Nam spiritus sanctus inquantum adoptat in filios Dei, est spiritus promissionis, et ipsemet est signum promissionis adipiscendae. Sed, ut dicitur in Glossa, alia littera habet qui est arra haereditatis, et forte melius, quia pignus est aliud a re pro qua datur, et redditur postquam ille, qui pignus recipit, rem sibi debitam recipit. Arra autem non est aliud a re pro qua datur, nec redditur; quia datur de ipso pretio, quod non est auferendum, sed complendum. Deus autem dedit nobis charitatem tamquam pignus, per spiritum sanctum, qui est spiritus veritatis et dilectionis. Et ideo huiusmodi non est aliud, quam quaedam particularis et imperfecta participatio divinae charitatis et dilectionis, quae quidem non est auferenda, sed perficienda, ideo magis proprie dicitur arra quam pignus. Tamen potest nihilominus et pignus dici. Nam per spiritum sanctum Deus nobis diversa dona largitur, quorum quaedam manent in patria, ut charitas, quae nunquam excidit, I Cor. XIII, 8; quaedam vero propter sui imperfectionem non manent, sicut fides et spes, quae evacuabuntur ut ibidem dicitur. Sic ergo spiritus sanctus dicitur arra per respectum ad ea quae manent, pignus vero per respectum ad ea quae evacuabuntur. Ad quid autem signati sumus, subdit, dicens in redemptionem. Nam si aliquis de novo aliqua animalia acquireret et adderet gregi suo, imponeret eis signa acquisitionis illius. Christus autem acquisivit populum ex gentibus. Io. X, 16: alias oves habeo, quae non sunt ex hoc ovili, et illas oportet me adducere, et cetera. Et ideo impressit eis signum acquisitionis. I Petr. II, 9: gens sancta, populus acquisitionis. Act. XX, 28: quam acquisivit sanguine suo. Sed quia Christus acquisivit populum istum, non sic quod nunquam fuerit suus, sed quia aliquando fuerat suus, sed opprimebatur a servitute Diaboli, in quam peccando se redegit, ideo non dicit simpliciter acquisivit, sed addit in redemptionem, quasi dicat: non simpliciter de novo acquisiti, sed quasi a servitute Diaboli per sanguinem eius redempti. I Petr. I, 18: non corruptibilibus auro et argento redempti estis, et cetera. Acquisivit ergo Christus nos redimendo, non quod accrescat inde aliquid Deo; quia bonorum nostrorum non indiget. Iob XXXV, 7: si iuste egeris, quid donabis ei? Aut quid de manu tua recipiet?
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Ad quid autem acquisiverit nos Christus, subdit in laudem gloriae ipsius, id est ut ipse Deus laudetur. Is. XLIII, 7: qui invocat nomen meum, in gloriam meam creavi eum.
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Postquam enumeravit apostolus beneficia Ephesiis collata per Christum, hic ostendit quomodo affectus suus crevit ad eos. Dividitur autem haec pars in tres partes, quia primo praemittitur bonorum, quae audivit de eis, commemoratio; secundo de perceptis beneficiis gratiarum debita actio, ibi non cesso gratias agens, etc.; tertio subditur pro futuris beneficiis eius oratio, ibi memoriam vestri faciens, et cetera. Bona autem quae de eis audivit, sunt duo, unum quo ordinantur ad Deum, et hoc est fides, et quantum ad hoc dicit propterea et ego audiens fidem vestram, quae est in Christo Iesu, quae quidem facit habitare Deum in homine. Infra III, 17: habitare Christum per fidem in cordibus vestris. Item, corda purificat. Act. XV, 9: fide purificans corda eorum. Item, sine lege iustificat. Rom. III, 28: arbitramur iustificari hominem per fidem sine operibus legis. Secundum quo ordinantur ad proximum, et hoc est dilectio, et quantum ad hoc dicit et dilectionem, id est opera charitatis, quae quidem dilectio est spirituale signum, quod homo sit discipulus Christi. Io. XIII, 35: in hoc cognoscent omnes, quia mei estis discipuli, si dilectionem, et cetera. Et ibidem XIII, 34: mandatum novum do vobis, ut diligatis invicem, et cetera. Dilectionem, dico, in omnes sanctos. Nam omnes quos ex charitate diligimus, debemus eos diligere vel ideo quia sancti sunt, vel ut sancti sint. Gal. VI, 10: dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei, et cetera.
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Deinde cum dicit non cesso, etc., agit apostolus gratias de bonis et beneficiis huiusmodi auditis, dicens non cesso gratias agens, et cetera. Contra, quia non semper poterat continue pro eis gratias agere. Respondeo. Apostolus dicit non cesso, id est horis debitis; vel non cesso quia affectus gratias agendi pro vobis sine cessatione habitualiter est in me. Col. I, 9: non cessamus pro vobis orantes, et postulantes, et cetera. Rom. I, 9-10: sine intermissione memoriam vestri facio semper in orationibus meis. Consequenter orat apostolus pro beneficiis eis in futurum concedendis, et quantum ad hoc dicit memoriam vestri, et cetera. Et haec dividitur in tres, quia primo proponit quaedam quae eis petit; secundo exponit ea, ibi in agnitionem eius, etc.; tertio ostendit exemplar et formam illorum, ibi secundum operationem potentiae, et cetera. Dicit ergo quantum ad primum: non solum gratias ago quantum ad beneficia praeterita, quae recepistis, et quantum ad bona audita de vobis, sed etiam oro ut omnino in futurum accrescant. Memoriam vestri faciens in orationibus meis, pro his scilicet, ut Deus domini nostri Iesu Christi, pater gloriae, et cetera. Ubi sciendum quod dominus noster Iesus Christus et Deus et homo est. Et inquantum homo est, Deum habet, cum sit compositus ex anima et corpore, quorum utrique, cum sint creaturae, competit Deum habere; secundum autem quod Deus est, patrem habet. Io. XX, 17: ascendo ad patrem meum et patrem vestrum; Deum meum et Deum vestrum. Similiter etiam secundum quod est Deus, est gloria patris. Hebr. I, 3: qui cum sit splendor gloriae, et cetera. Est etiam gloria nostra, quia ipse est vita aeterna. I Io. c. ult., 20: simus in vero filio eius, hic est verus Deus, et vita aeterna.
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Sic ergo dicit ut Deus domini nostri Iesu Christi, secundum quod est homo, et pater eiusdem, secundum quod est Deus; pater, inquam, gloriae, scilicet Christi, qui est gloria eius, Prov. X, 1: gloria patris filius sapiens, etc., et gloriae nostrae, inquantum dat omnibus gloriam. Deinde cum dicit det vobis, etc., ponit ea quae petit, quae sunt duo. Ubi sciendum est, quod quaedam sunt dona communia omnibus sanctis, scilicet illa quae sunt necessaria ad salutem, ut fides, spes, charitas, et haec habebant, ut iam patet. Alia autem sunt dona specialia, et quantum ad hoc pro eis orat; primo quidem pro dono sapientiae, et quantum ad hoc dicit ut det vobis spiritum sapientiae, quem nullus potest dare, nisi Deus. Sap. IX, 17: sensum autem tuum quis sciet, nisi tu dederis sapientiam, et miseris spiritum sanctum tuum de altissimis? Secundo orat pro dono intellectus, et hoc consistit in revelatione spiritualium secretorum, propter quod dicit et revelationis, quae etiam a solo Deo est. Dan. II, 28: est Deus in caelis revelans mysteria. Exponit autem quae sint ista quae petit, et primo quod pertinet ad donum sapientiae; secundo quod pertinet ad donum intellectus, ibi ut sciatis, quae sit spes, et cetera. Ad donum autem sapientiae pertinet cognitio divinorum. Unde petere donum sapientiae est petere quod habeant cognitionem Dei, et hoc petit ibi in agnitionem Dei, etc., quasi dicat: hoc peto ut per spiritum sapientiae habeatis illuminatos oculos cordis vestri in agnitionem, scilicet clariorem, eius, scilicet Dei. Ps. XII, 4: illumina oculos meos, et cetera. Hoc est contra eos, qui habent oculos illuminatos tantum ad temporalia cognoscenda, cum magis tamen sit necessarium et etiam gloriosum cognoscere Deum. Ier. III, 23 s.: non glorietur sapiens in sapientia sua, et non glorietur dives in divitiis suis; sed in hoc glorietur, qui gloriatur, scire et nosse me. Ad donum autem intellectus tria pertinentia ponit: unum quantum ad statum praesentem, et duo quantum ad futurum. Ad statum vero praesentem pertinet spes, quae est necessaria ad salutem. Rom. VIII, v. 24: spe enim salvi facti sumus, et cetera. Et quantum ad hoc dicit ut sciatis quae, id est quanta, sit spes vocationis eius, id est virtus spei, et de quanta re sit. Quae quidem et maxima est, quia de maximis. I Petr. I, v. 3: regeneravit nos in spem vivam per resurrectionem Iesu Christi ex mortuis, et cetera. Et fortissima virtutum. Hebr. VI, 18: fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem; quam sicut anchoram habemus animae, et cetera.
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Sed quia ea quae speramus, sunt de futura vita, ideo alia duo pertinent ad vitam futuram; unum quidem pertinet ad omnes iustos communiter, quod est praemium essentiale, et quantum ad hoc, dicit et quae divitiae gloriae, et cetera. Ubi ponit quatuor ad illa dona pertinentia. Primum est, quod sunt copiosissima, et quantum ad hoc, dicit divitiae. Prov. I, 33: abundantia perfruetur, terrore malorum sublato. Ps. CXI, 3: gloria et divitiae in domo eius, et cetera. Prov. c. VIII, 18: mecum sunt divitiae et gloria, et cetera. Secundo quod sunt clarissima, et quantum ad hoc dicit gloriae. Rom. II, 10: gloria autem, et honor, et pax omni operanti bonum, et cetera. Tertio quod sunt stabilissima, et quantum ad hoc dicit haereditatis. Ea enim quae haereditaria sunt, stabiliter possidentur. Eccli. XXXI, 11: stabilita sunt bona illius in domino. Ps. XV, 5: dominus pars haereditatis meae et calicis, et cetera. Quarto, quod erunt intima, et quantum ad hoc dicit in sanctis. Rom. VIII, 18: non sunt condignae passiones huius temporis, et cetera. II Cor. IV, 17: supra modum in sublimitate gloriae pondus operatur in nobis. Aliud quod ponit pertinens ad futuram gloriam, est quod specialiter pertinet ad apostolos, unde dicit et quae sit (supple sciatis) supereminens magnitudo virtutis eius in nos, scilicet apostolos. Quasi dicat: licet omnibus sanctis abundanter divitias gloriae tribuat, supereminentius tamen tribuet apostolis. Magnitudo enim virtutis ostenditur in effectu. Unde quanto magis effectus virtutis divinae in aliquo invenitur, tanto ibi virtus divina maior ostenditur, licet in seipsa sit una et indivisa. Et ideo, quia maior effectus virtutis divinae est in apostolis, ideo magnitudo virtutis erit in eis. Et quod maior sit in eis effectus ostendit, dicens qui credimus, id est qui sumus primitiae credentium. II Cor. IV, 13 s.: nos credimus, propter quod et loquimur, scientes quod ille, qui suscitavit Iesum, et nos cum Iesu suscitabit. Propter quod dicebat II Tim. c. I, 12: scio cui credidi, et cetera. Ideo illi inter vos per quos alii instructi sunt et vocati ad fidem, sicut doctores, praeeminentius praemiabuntur; quia, ut dicitur in Glossa quoddam incrementum gloriae habebunt summi doctores ultra illud quod communiter omnes habebunt propter quod Dan. XII, 3 docti assimilantur splendori firmamenti, sed doctores assimilantur stellis: qui autem docti fuerint, fulgebunt quasi splendor firmamenti, et qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates.
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Enumeratis beneficiis, quae apostolus conferenda optat Ephesiis in futurum, hic consequenter ponit formam et exemplar illorum beneficiorum. Sicut autem vita Christi est forma et exemplar iustitiae nostrae, ita et gloria et exaltatio Christi est forma et exemplar gloriae et exaltationis nostrae. Ideo hic apostolus duo facit, quia primo proponit formam exaltationis beneficiorum et donorum in generali; secundo manifestat eam in speciali, ibi suscitans illum a mortuis, et cetera. Forma autem et exemplar operationis divinae in nos, est operatio divina in Christo. Et quantum ad hoc dicit secundum operationem, id est ad similitudinem operationis, potentiae virtutis eius, id est virtuosae potentiae Dei, quam operatus est in Christo, exaltans caput illud, supple: ita virtuose operabitur in nobis. Phil. III, 20 s.: salvatorem expectamus dominum nostrum Iesum Christum, qui reformabit corpus humilitatis nostrae, et cetera. Nos autem exaltari ad similitudinem exaltationis Christi frequenter legimus in Scriptura. Rom. VIII, 17: si compatimur, ut et glorificemur. Item Apoc. III, 21: qui vicerit, dabo ei sedere mecum in throno meo, sicut et ego vici et sedi cum patre meo in throno eius. Consequenter explicat formam et exemplar in speciali, manifestans ea quae pertinent ad exaltationem Christi, loquendo de Christo inquantum est homo, dicens suscitans illum, et cetera. Circa quod tria beneficia ponit exaltationis Christi.
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Primum est transitus de morte ad vitam, et quantum ad hoc dicit suscitans illum a mortuis. Secundum est exaltatio ad gloriam altissimam, et quantum ad hoc dicit constituens illum ad dexteram suam. Tertium est sublimatio ad potentiam maximam, et quantum ad hoc dicit et omnia subiecit sub pedibus eius. Dicit ergo quantum ad primum: dico quod hoc erit secundum operationem quam operatus est in Christo, scilicet Deus pater eadem virtute, quam habet cum Christo. Unde et ipse Christus seipsum resuscitavit, et Deus pater eum resuscitavit. Rom. c. VIII, 11: si spiritus eius, qui suscitavit Iesum a mortuis habitat in vobis, qui suscitavit Iesum a mortuis, vivificabit et mortalia corpora vestra. Quantum vero ad secundum dicit constituens illum, et cetera. Quae quidem celsitudo gloriae potest tripliciter considerari, scilicet per comparationem ad Deum, per comparationem ad corporales creaturas, et per comparationem ad creaturas spirituales. Si ergo consideretur per comparationem ad Deum, sic constitutus est ad dexteram suam, quae quidem dextera non est intelligenda pars corporalis, quia, ut dicitur Io. IV, v. 24, spiritus est Deus, sed metaphorice dicitur, ut sicut per dexteram intelligitur nobilior et virtuosior pars hominis ita cum dicimus Christum Iesum constitutum ad dexteram Dei, intelligatur secundum humanitatem constitutus in potioribus bonis patris, et secundum divinitatem intelligatur aequalis patri. Unde Ps. CIX, 1: dixit dominus domino meo: sede a dextris meis, et cetera. Item Mc. ult.: et dominus quidem Iesus postquam locutus est eis, assumptus est in caelum, et sedet ad dexteram Dei. In comparatione vero ad corporales creaturas dicit in caelestibus. Nam corpora caelestia tenent supremum locum in comparatione ad alia corpora. Infra, IV, 10: qui descendit, ipse est et qui ascendit super omnes caelos. In comparatione vero ad spirituales creaturas, primo dicit Christum exaltatum super aliquas specialiter; secundo super omnes generaliter, ibi et super omne nomen, et cetera. Ad horum autem intelligentiam sciendum est, quod novem sunt ordines Angelorum, quorum quatuor apostolus tangit hic, qui quidem sunt medii. Nam supra eos sunt tres superiores, scilicet throni, Cherubim et Seraphim. Sub eis autem sunt duo inferiores, scilicet Archangeli et Angeli. Qui quidem novem ordines distinguuntur in tres hierarchias, id est, sacros principatus, in quarum qualibet assignantur tres ordines. Sed in assignatione ordinum hierarchiae primae conveniunt omnes doctores in hoc scilicet quod supremus ordo ipsius sit Seraphim, secundus Cherubim, tertius throni. In assignatione vero ordinum aliarum duarum hierarchiarum, scilicet mediae et infimae, discordant Dionysius et Gregorius. Nam Dionysius in supremo ordine mediae hierarchiae ponit dominationes, in secundo virtutes, in tertio potestates, descendendo. In supremo vero ordine infimae hierarchiae posuit principatus, in secundo Archangelos, in tertio Angelos. Et haec assignatio ordinum concordat litterae praesenti. Nam apostolus ascendendo incipit a supremo infimae hierarchiae, qui est septimus. Gregorius autem aliter ordinat, quia ponit principatus in medio dominationum et potestatum, quod pertinet ad secundum ordinem mediae hierarchiae; virtutes vero ponit in medio potestatum et Archangelorum, quod pertinet ad supremum ordinem infimae hierarchiae. Et haec assignatio etiam fulcimentum habet ex verbis apostoli, Col. III ubi dicit sive throni, sive dominationes, sive principatus, sive potestates, ubi illos ordines enumerat descendendo. Sed, reservata ordinatione Gregorii, usquequo legamus epistolam ad Colossenses, ad praesens viam Dionysii magis competentem praesenti litterae prosequemur. Ad cuius intellectum sciendum est, quod potest considerari tripliciter ordo rerum. Primo quidem secundum quod sunt in prima omnium causa, scilicet in Deo; secundo vero secundum quod sunt in causis universalibus; tertio secundum determinationem ad speciales effectus. Et quia omnia quae fiunt in creaturis ministrantur per Angelos, ideo secundum triplicem acceptionem ordinis rerum distinguuntur tres angelicae hierarchiae, ad quarum unam pertinet accipere rationes rerum in ipso rerum vertice, scilicet Deo; ad aliam vero pertinet accipere rationes rerum in causis universalibus; ad aliam vero in propriis effectibus. Nam quanto mentes angelicae sunt superiores, tanto divinam illuminationem in maiori universalitate recipiunt. Et ideo ad supremam hierarchiam pertinet administratio rerum in comparatione ad Deum. Propter quod ordines hierarchiae istius denominantur per comparationem ad Deum, quia Seraphim dicuntur ardentes, et uniti Deo per amorem. Cherubim vero quasi lucentes, in quantum supereminenter divina secreta cognoscunt. Throni vero dicuntur sic, in quantum in eis Deus sua iudicia exercet. Et de istis tribus ordinibus nullam facit hic apostolus mentionem. Ad mediam hierarchiam pertinet rerum administratio per comparationem ad causas universales. Unde denominantur ordines hierarchiae illius nominibus ad potestatem pertinentibus, cum causae universales sint virtute et potestate in inferioribus et particularibus. Ad potestates autem, quae habent universale regimen, tria pertinent. Primo quod sint aliqui per imperium dirigentes; secundo quod sint aliqui qui impedimenta executionis repellant; tertio quod sint aliqui qui ordinent qualiter alii imperium exequantur. Horum autem primum pertinet ad dominationes, quae, ut dicit Dionysius, sunt liberae ab omni subiectione, nec ad exteriora mittuntur sed eis, qui mittuntur, imperant. Secundum vero pertinet ad virtutes, quae praebent facilitatem ad imperium implendum. Tertium vero pertinet ad potestates imperium exequentes. Ad infimam autem hierarchiam pertinet administratio rerum in comparatione ad speciales effectus, unde nominibus ad eos pertinentibus nuncupantur. Unde Angeli dicuntur illi, qui exequuntur ea quae pertinent ad salutem singulorum; Archangeli vero qui exequuntur ea quae pertinent ad salutem et utilitatem magnorum. Principatus vero dicuntur illi, qui praesunt singulis provinciis. His ergo expositis, Christus super omnes est. De his vero quatuor apostolus specialem mentionem facit. Cuius ratio est, quia horum quatuor ordinum nomina a dignitate imponuntur; et quia agit de dignitate Christi, ideo hic specialiter eos nominat, ut ostendat Christum omnem dignitatem creatam excedere. Consequenter cum dicit et omne nomen quod nominatur, etc., ostendit Christum exaltatum esse communiter supra omnem creaturam spiritualem. Dixerat enim supra Christum esse exaltatum super omnes creaturas spirituales, quae a potestate denominantur, sed quia praeter illos Angelorum ordines, in sacra Scriptura quidam alii ordines caelestium spirituum inveniuntur, scilicet Seraphim et Cherubim et throni, et de istis non fecerat mentionem, ideo ostendit Christum, secundum quod homo, supra omnes huiusmodi ordines esse exaltatum: propter quod subiungit, dicens et super omne nomen, etc., id est, non solum principatus sed super omne nominabile. Sciendum est enim, quod nomen imponitur ad cognoscendum rem, unde significat rei substantiam, cum significatum nominis sit diffinitiva ratio rei. Cum ergo dicit et omne nomen quod nominatur, dat intelligere quod exaltatus est supra omnem substantiam, de qua potest haberi notitia et quae possit nomine comprehendi. Quod dico ut excludatur substantia divinitatis, quae incomprehensibilis est. Unde Glossa dicit supra omne nomen, id est nominabile. Et ne intelligatur, quod sit supra nomen Dei, ideo subdit quod nominatur. Nam maiestas divina nullo nomine concludi, vel nominari potest.
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Addit autem non solum in hoc saeculo, sed etiam in futuro, quia multa fiunt in hoc saeculo, quae notitia comprehendimus et nominamus: quaedam tamen sunt in futuro saeculo, quae hic comprehendi non possunt, nec etiam nominari, quia, ut dicitur I Cor. c. XIII, 9: ex parte cognoscimus, et ex parte prophetamus. Nominantur tamen haec a beatis, qui sunt in futuro saeculo. Huiusmodi autem sunt de quibus dicit apostolus II Cor. XII, 4, quod audivit arcana verba, quae non licet homini loqui. Et tamen super haec omnia exaltatus est Christus. Phil. II, v. 9: dedit illi nomen, quod est super omne nomen.
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Supra egit apostolus de exaltatione Christi, et quantum ad eius transitum de morte ad vitam in illa particula suscitans illum, etc.; et de eius exaltatione ad gloriam altissimam, in illa particula et constituens ad dexteram, etc., hic agit de eius exaltatione quantum ad potestatem maximam. Circa quod duo facit, quia primo agit de Christi potestate respectu totius creaturae; secundo de eius potestate respectu Ecclesiae, ibi et ipsum dedit, et cetera. Dicit ergo, quod respectu totius creaturae habet universalem potestatem, quia omnia subiecit, scilicet Deus pater, sub pedibus eius. Ubi sciendum est, quod hoc quod dicit sub pedibus, potest accipi dupliciter. Uno modo, ut sit locutio figurativa et similitudinaria, ut scilicet per hoc detur intelligi, quod omnis creatura totaliter est subiecta potestati Christi. Illud enim est a nobis omnino subiectum, quod pedibus conculcamus. Et de ista potestate dicitur Matth. ult.: data est mihi omnis potestas in caelo et in terra. Hebr. II, 8: in eo enim, quod ei omnia subiiciuntur, nihil dimisit non subiectum ei. Alio modo, ut sit locutio metaphorica. Nam per pedes intelligitur infima pars corporis, per caput vero suprema. Licet autem in Christo divinitas et humanitas non habeant rationem partis, tamen divinitas, quae est supremum in Christo, intelligitur per caput, I Cor. XI, 3: caput vero Christi Deus, humanitas vero, quae infima est, intelligitur per pedes, Ps. CXXXI, 7: adorabimus in loco ubi steterunt pedes eius. Est ergo sensus, quod omnia creata non solum subiecit pater Christo inquantum est Deus, cui ab aeterno omnia sunt subiecta, sed etiam humanitati eius. Advertendum est autem hic, quod Christo subiiciuntur aliqua dupliciter, quia quaedam voluntarie, et quaedam involuntarie. Hoc autem Origenes non intelligens, sumpsit ex hoc verbo apostoli occasionem erroris, dicens, quod omnia quae subiiciuntur Christo participant salutem, quia ipse est vera salus. Et ideo dixit, quod omnes Daemones et damnati aliquando salvabuntur, cum subiiciantur sub pedibus Christi. Hoc autem est contra sententiam domini Matth. XXV, 41: discedite a me, maledicti, in ignem aeternum, qui paratus est Diabolo et Angelis eius; et concludit in fine capituli: ibunt hi in supplicium aeternum. Dicendum est ergo, quod omnia subiecit sub pedibus eius, sed quaedam voluntarie tamquam salvatori, puta iustos, qui in vita praesenti implent voluntatem Dei, et isti subiiciuntur ei ut impleat eorum desiderium et voluntatem, expectantes illud quod dicitur de bonis Prov. X, 24: desiderium suum iustis dabitur. Quaedam vero subiiciuntur ei invite tamquam iudici, ut Christus de his suam voluntatem faciat. Et isti sunt mali, de quibus potest intelligi illud Lc. XIX, 27: verumtamen inimicos meos illos qui noluerunt me regnare super se, adducite huc et interficite coram me. Deinde cum dicit et ipsum dedit caput, etc., agit de potestate Christi respectu Ecclesiae. Circa quod tria facit; quia primo ponit habitudinem Christi ad Ecclesiam; secundo habitudinem Ecclesiae ad Christum; tertio exponit illam habitudinem. Quantum ad primum dicit et ipsum dedit, Deus pater, caput super omnem Ecclesiam, scilicet tam militantem, quae est hominum in praesenti viventium, quam triumphantem, quae est ex hominibus et Angelis in patria. Christus enim secundum quasdam communes rationes caput est etiam Angelorum, Col. c. II, 10: qui est caput omnis principatus et potestatis; sed secundum speciales rationes est Christus caput hominum spiritualiter. Nam caput triplicem habitudinem habet ad membra. Primo quidem quo ad praeeminentiam in situ; secundo, quo ad diffusionem virtutum, quia ab eo omnes sensus derivantur in membra; item, quo ad conformitatem in natura. Sic ergo quantum ad praeeminentiam et quantum ad diffusionem Christus est caput Angelorum. Nam Christus praeest Angelis, etiam secundum humanitatem. Hebr. I, v. 4: tanto melior Angelis effectus, quanto prae illis differentius nomen haereditavit. Item Christus, etiam secundum quod homo, Angelos illuminat et in eis influit, ut Dionysius probat ex verbis Is. LXIII, 1 scilicet: quis est iste, qui venit de Edom, etc., dicens haec verba esse supremorum Angelorum. Quod autem sequitur: ego qui loquor iustitiam, dicit esse verba Christi eis immediate respondentis. Ex quo datur intelligi quod non solum inferiores, sed etiam superiores Angelos Christus illuminat. Quantum autem ad naturae conformitatem, Christus non est caput Angelorum, quia non Angelos apprehendit, sed semen Abrahae, ut dicitur Hebr. II, 16 sed est caput hominum tantum. Cant. IV, 9: vulnerasti cor meum, soror mea, scilicet per naturam, et sponsa per gratiam. Quantum ad habitudinem Ecclesiae ad Christum, dicit quae est corpus eius, scilicet inquantum est ei subiecta, et recipit ab eo influentiam, et habet naturam conformem cum Christo. I Cor. XII, 12: sicut enim corpus unum est et habet multa membra, omnia autem membra corporis cum sint multa, unum tamen corpus sunt, ita et Christus; etenim in uno spiritu omnes nos in unum corpus baptizati sumus. Exponit autem quod dixit, quae est corpus ipsius, subdens et plenitudo eius, et cetera. Quaerenti enim cur in corpore naturali sint tot membra, scilicet manus, pedes, os et huiusmodi, respondetur hoc esse ideo ut deserviant diversis operibus animae, quorum ipsa potest esse causa, principium, et quae sunt virtute in ipsa. Nam corpus est factum propter animam, et non e converso. Unde secundum hoc corpus naturale est quaedam plenitudo animae. Nisi enim essent membra cum corpore completa, non posset anima suas operationes plene exercere. Similiter itaque est hoc de Christo et de Ecclesia. Et quia Ecclesia est instituta propter Christum, dicitur quod Ecclesia est plenitudo eius, scilicet Christi, id est, ut omnia, quae virtute sunt in Christo, quasi quodam modo in membris ipsius Ecclesiae impleantur, dum scilicet omnes sensus spirituales, et dona, et quidquid potest esse in Ecclesia, quae omnia superabundanter sunt in Christo, ab ipso deriventur in membra Ecclesiae et perficiantur in eis.
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Unde subdit qui omnia in omnibus adimpletur, scilicet dum hunc quidem, qui est membrum Ecclesiae, facit sapientem secundum perfectam sapientiam, quae est in ipso: illum vero iustum secundum perfectam iustitiam, et sic de aliis.
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1. Paulus Apostolus Jesu Christi per voluntotem Dei. Id est, voluntate et jussu Dei, non meis meritis ad Apostolatum Jesu Christi vocatus et assumptus. Idem prorsus titulus 2. epist. ad Cor., nec non epist. ad Col. et 2. ad Tim. In prima vero ad Tim. epist. pro voluntate scripsit imperium.
Omnibus sanctis, qui sunt Ephesi. Omnibus in Graeco non est. Et fidelibus in Christo Jesu. Eosdem dicit sanctos et in Christo fideles, licet diversa ratione: fideles in Christo propter fidem, qua in Christum credunt; sanctos autem, quia mundos a peccatis, utpote sanctificatos in Christo, sicut dicitur in 1 Cor. 1. Porro qua ratione fideles omnes vocentur sancti, diximus ad initium epist. ad Komanos.
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2. Gratia vobis ei pax a Deo Patre nostro et Domino Jesu Christo. Subaudi multiplicetur. Eadem salutationis forma, quae in omnibus Epistolis praecedentibus ac plerisque sequentibus.
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3. Benedictus Deus et Pater Domini nostri Jesu Christi. Expositum hoc est in 2 Cor. 1. Utitur autem iisdem verbis Petrus in exordio prioris suae epistolae.
Qui benedixit nos in omni benedictione spirituali. Nos quidem Deum benedicimus, quum eum pro beneficiis laadamus; ille vero nos benedicit, quum nos beneficiis afiicit. Nam Dei benedicere benefacere est. Proponit Apostolus hoc exordio Dei beneficentiam erga omnes electos eo ordine, ut primum in genere de electis loquatur, deinde speciatim ad Judaeos, mox ad gentiles, ac nominatim ad ipsos Ephesios descendat. Sensus est- Laudetur et praedicetur a nobis Deus noster, idemque Christi Domini nostri Pater, quod multa et praeclara dona spiritualia nobis contulerit. Spiritualia, id est, ad vitam spiritualem pertinentia, cujusmodi consequenter ab Apostolo enumerantur. Itaque benedictionem spiritualem, velut novo testamento propriam, fide, quem docet esse constitutum caput super opponit benedictioni terrenae, quam promittebat vetus testamentum. Illud in omni continet Hebraismum, nam in praepositio redundat et omne perfectionem magis, quam universitatem significat. Quod utrumque familiare est Hebraeis.
In coelestibus. Quinquies in hac epistola legitur iri coelestibus, nec usquam alibi. Nam ec infra hoc capite dicitur: Et constituens ad dexteram suam in coelestibus, et cap. 2. Consedere fecit in coelestibus, et cap. 3. ut innotescat principibus et potestatibus in coelestibus, et cap. 6. contra spiritualia nequitiae in coelestibus. Ac nomen quidem illud coelestia in his omnibus significat loca, quae supra nos sunt, sed non eadem est in omnibus verificatio, sicut per singula videndum. Quod vero Theophylacti interpres modo vertit: in supercoelestibus, modo in coelestibus, quodque Erasmus modo in coelestibus, modo inter coelestes, cum in eo, quod Graece scripsit Paulus iv toTq STZOOpavioiQ, nulla sit diversitas, absque ratione factum ab illis. Libenter autem in hac epistola coelorum ac coelestium meminit Apostolus, sicut et angelorum et principatuum et potestatum et virtutum et dominationnm, eo quod de angelis, deque naturis coelestibus multa fabulosa et sanae doctrinae contraria traderentur a Simone mago ejusque discipulis: et haec praecipue, mundum ab angelis factum esse, non a Filio Dei, eosdemque angelos, non autem Christum esse mediatores, per quos necessario purgandi sint homines, priusquam ad Deum perveniant. Contra quos errores Apostolus, tum in hac epistola, quam in ea, quam ad Col. scripsit, diligenter inculcat eminentiam Christi supra angelos, docens, Christum esse ante omnia, et per eum omnia condita in coelis et in terra, etiam ipsos angelos. Item Christum esse caput omnium, etiam angelorum, ac per eum reconciliari coelestia terrenis; denique religionem angelorum, quam Simoniani introducebant, qua nimirum angeli relicto capite Christo colebantur, aperte damnans. De quibus suo loco dicendum erit. Hic sane, quod ait, in coelestibus, connectendum videtur cum eo, quod proxime praecedit, et hunc sensum habere: Qua benedictione spirituali provehimur ad coelestia, ubi caput nostrum Christus ad dexteram Dei constitutus est, sicut infra dicitur.
In Christo. Graeci codices plerique legunt Christo sine praepositione. Verum Complutensis editio praepositionem addit. Pro qua lectione faciunt veteres interpretes tam Graeci quam Latini, qui omnes partem hanc exponunt, tanquam dictum esset in Christo; nequidem Ambrosiano excepto; nam etsi textus ejus, ut nunc legitur, praepositione careat, commentarius tamen studiose exprimit. Sensus autem expeditus "est: in Christo, id est, per Christum nobis a Deo conferri, quidquid habemus donorum spiritualium.
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4. Sicut elegit nos in ipso ante mundi constitutionem. Id est, secundum quod elegit nos per ipsum Christum, antequam mundus fieret, hoc est, ab aeterno, quasi dicat: affectus electioni respondet, praestat nobis Deus in tempore beneficia per Christum, quae per eum se nobis daturum ab aeterno decrevit. Illud ante mundi constitutionem, Erasmus vartit: antequam jacerentur fundamenta mundi; nimirum explicans vim Graecae dictionis xaTapoXrjc quasi dicas, in imo collocationem, fundationem. De qua vide plura apud Hieronymum, qui etiam ex hac parte subtiliter probat, mundum ex nihilo conditum esse, non autem ex praejacente materia, quae fundamenti loco esset, quemadmodum voluerunt antiqui haeretici. Sciendum autem, hac phrasi ante mundi constitutionem, qua et alibi Scriptura utitur, ut Joan. 17. et 1 Petr. 1., significari aeternitatem, eo quod ante mundum conditum nihil fuerit, nisi quod aeternum est. ITnde evidenter ostendi videtur, ante mundi creationem, quae Gen. 1. describitur, angelicam naturam non extitisse. Porro alibi factum aliquid dicitur, a constitutione vel origine mundi, id est, a mundo condito, ut Matth. 13. et 25., Luc. 11., Hebr. 9., Apoc. 13. et 17. Q/albus omnibus locis eadem est vox Graeca xatajjQA^. Quae etiam legitur Hebr. 11., ubi noster vertit conceptionem. Cujus versionis eo loco rationem reddituri sumus. Jam ex eo, quod ait, elegit nos in ipso, bene probatur, ipsam electionem seu praedestinationem nostram ac totius Ecclesiae esse per Christi mevitum; licet id aliqui negent, et Cajetanus particulam in ipso conetur alio tcrquere. Sed refellitur per sententiam mox sequentem, qua idem sub nomine praedestinationis repetitur. Indigna sunt lectu, quae hic pro suo novo dogmate arroganter inculcat Catharinus de duplici ordine salvandorum, contra sacras Scripturas.
Ut essemus sancti et immaculati $n conspectu ejus. Exponit effectum, ad quem a Deo electi sumus, non totum quidem illum, sed quem consequimur in hac vita. Ubi notandum, non dicere Apostolum, Deue elegit nos, quia eramus sancti, aut quia in ejus praescientia futuri eramus sancti, sed ut essemus sancti: ne quis vel cum Origene putet, animas, antequam in corpora mitterentur, aliquid egisse iu alia vita, propter quod eligerentur, vel cum Pelagio sentiat, hemines ex meritis eorum praevisis eligi a Deo. Annotarunt hoc Hieronymus et Primasius in commentariis, et August. lib. de praedest. sanct. cap. 17. 18. et 19. atque alibi. Sa.ictos vocat Apostolus mundos a peccatis, ut jam supra diximus: immacu- Jatos vero, graece irreprehensibiles, eos dicit, qui sine crimine vivunt. Itaque sancti sumus per remissionem peccatorum, mentisque renovationem, irreprehensibilespev observationem mandatorum, quae sunt duae partes justitiae nostrae. Aliter quidem Hieronymus distinguit, sed haec nostra distinctio conformior est 21 * phrasi Paulinae et textui Graeco, Graecorumque commentariis. Addit autem Apostolus in conspectu ejus, significare volens, de vera sanctitate et integritate vitae se loqui, qualis judicio Dei omnia cernentis probetur. Multi enim coram hominibus sancti sunt et immaculati, non coram Deo, sive per hypocrisim, sive quod Dei justitiam ignorent. Si quaeras, quomodo saucti et immaculati sumus, qui sine peccatis non vivimus: breviter respondeo, secundum modum justitiae, qui habetur in hac vita, sanctos et immaculatos dici more Scripturae eos, qui peccatorum accepta remissione sic deinceps ambulant in lege Domini, ut a gravioribus peccatis, quae mortalia dicuntur, abstineant. Arbitrantur nonnulli, Paulum dicentem nos a Deo electos, ut in ejus conspectu sancti simus et immaculati, voluisse notare familiam Simonis, quasi dicat: Elegit nos Deus, non ut omne libidinis ac lasciviae genus stidiose consectemur, sicut docebat Simon, sed ut vitam agamus ab omni contaminatione puram et integrair. Non enim vocavit nos Deus in immunditiam, sed in sanctificationem, 1 Thess. 4. Hinc et in Epist. ad Col. 1. similibus verbis utitur, inquiens: Exhibere vos sanctos et immaculatos et irreprehensibiles coram ipso.
In charitate. Hanc particulam alii alio referunt. Ambrosianus commentarius annectit iis, quae proxime praecedunt, hunc faciens sensum: ut coram Deo sancti simus et immaculati, idque per charitatem, qua Deum diligentes sanctam reddamus conversationem nostram. Oecumenius refert ad verbum elegit, charitatem intelligens Dei erga nos. Similiter Thomas. At vero Chrysostomus, Theodoretus et Theophylactus adjungunt ei, quod sequitur: Qui praedestinavit etc. Nam ejus loco Graece participium est praeteriti temporis, pro quo Hieronymus et Ambrosianus legunt praedestinans; ut proinde nulla sit in Graeco sermonis incommoditas, quae apparet in Latino, si particula in charitate sequentibus jungatur. Et hoc modo sensus est: Qui per charitatem, qua nos dilexit, praedestinavit nos in adoptionem etc. Haec tertia expositio, quam etiam adducit Hieronymus secundo loco, magnam probabilitatem habet, cum Scriptura passim beneficium praedestinationis et salutis nostiae adscribat charitati Dei Patris erga genus humanum, ut Joan. 3. Sic Deus dilexit mundum etc. Item Rom. 5. et 8. Et iterum hac epist. cap. 2. Deus, inquit, propter nimiam charitatem suam, qua dilexit nos, convivificavit nos in Christo. Ratio quidem haec etiam quadrat in secundam expositionem, sed illi nonnihil obstat hyperbaton, quod per hanc Graecorum interpretationem facile evitatur.
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5. Qui praedestinavit nos in adoptionem filiorum per Jesum Christum in ipsum. Vel in sese, est enim pronomen reciprocum, ex ^.postoli mente referendum ad illam partem in adoptionem filiorum, quo declaret cujus filiorum; scilicet ipsius Dei praedestinantis, ut sensus sit: Qui aeterno consilio et decreto praedestinavit nos per meritum Jesu Christi Filii sui naturalis ad illam eximiam dignitatem, qua essemus ipsius filii adoptivi. Sic et Joannes in Evangelio: Dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus, et 1 Epist. 3. Videte, qualem charitatem dedit nobis Pater, ut filii Dei nominemur et simus. Ex quibus etiam locis satis apparet de ea adoptione, quam in hac vita per gratiam consequimur, Apostolum loqui, tametsi S. Thomas malit accipere de adoptione perfecta, quae est futurae vitae, de qua Rom. 8. dicit idem Apostolus: nos ingemiscere adoptionem filiorum Dei exspectantes. Fortasse rectius, ut utramque adoptionem, tam perfectam, quam imperfectam, generali nomine complexum fuisse Apostolum intelligamus: est enim una eademque adoptionis gratia, quae nunc inchoatur ac proficit, et in futuro perficitur. Porro quomodo differant, et quem ordinem inter se habeant electio, dilectio et praedestinatio Dei, quae tria hic ab Apostolo nominata sunt, requirat studiosus apud S. Thomam 1. qu. 23. art. 4., ubi rem istam erudite explicat.
Secundum propositum voluntatis suae. Propositum, Graece s56*oxiav, pro qua Hieronymus et Ambrosianus placitum legunt. Sed admonet Hieronymus rectius verti beneplacitum. Est autem Graeca vox sacris literis peculiaris, atque eodem Hieronymo teste primum a LXX. interpretibus excogitata, qua significatum vocis Hebraicae Ratson exprimerent. Et quamvis interpres noster, hcc loco, propositum, verterit; alibi tamen fere vertit beneplacitum, ut et paulo inferius hoc cap. Interdum autem ejus loco bonam voluntatem habet vulgata editio. Dicit ergo Apostolus, Deum nos praedestinasse sibi in filios adoptivos non ullis meritis nostris provocatum, sed ex mero beneplacito suae voluntatis. Nam, ut annotat S. Thomas, causa praedestinationis nostrae est purus amor ac voluntas Dei, non autem aliqaid ex parte voluntatis nostrae praevisum a Deo, licet inter effectus praedestinationis ordo sit, secundum quem unus ad alterum, ut gratia ad gloriam, tanquam meritum ad mercedem ac praemium referatur. Sed ipsius gratiae, quae est primus effectus praedestinationis, non potest, inquit, aliqup. ratio assignari ex parte hominis, quod sit ratio praedestinationis; hoc enim esset ponere, quod principium boni operis sit in homiae ex seipso et non per gratiam; quod est haeresis Pelagiana, quae dicit principium boni operis esse ex parte nostra. Sic ille.
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6. ln laudem gloriae gratiae suae. Id est, in laudem et gloriam gratiae suae. Haec enim alibi copulative conjungit, ut Phil. 1. in gloriam et laudem Dei, et Petrus 1 Epist. 1., ut probatio fidei vestrae inveniatur in laudem et gloriam et honorem, et Joannes Apoc. 19. Laus et gloria et virtus Deo?iostro. Quod ergo hic dicit ac tertio repetit laudem gloriae, vel laudem gloriosam, Hebraismus est. Igitur Apostolus, sicut parte praecedenti causam assignavit efficientem nostrae praedestinationis, scilicet simplicem ac solam Dei voluntatem; ita nunc finalem causam aperit, quae est glorificatio divinae bonitatis, quasi dicat: qui praedestinavit nos ad tantam dignitatem, idque eo fine, ut ipse laudetur et glorificetur in tanto beneficio gratis nobis collato; laudetur, inquam, et glorificetur non tantum a nobis tam ingenti beneficio affectis, verum etiam ab angelis canentibus gloriam in excelsis Deo. Cur autem non dixit in laudem justitiae suae, sed tantum gratiae? Respondet B. Thomas, quia justitia ibi locum habet, ubi debitum invenitur aut redditur; quod autem quis praedestinatur ad vitam aeternam, non est debitum, ut dictum est, sed gratia pure gratis data.
In qua gratificavit nos in dilecto filio suo. Graeci filio suo non addunt; tantum legunt in dilecto, quod Graece non est a^a.r^TM, nomen verbale, ut alibi etiam Filio Dei attributum, velut Deo Patre dicente: Hic est filius meus dilectus, sed participium Y]ya7n)uivt». Hieronymus quoque, quod in Latinis codicibus habetur in dilecto filio suo, negat s,criptum esse ab Apostolo, sed simpliciter in dilecto. Quare et verisimile est Hieronymum in sua vulgatae versionis emendatione partem illam filio suo e textu lemovisse. Nam et Primasius tantum legit in dilecto, admonens subaudiendum filio suo. Sic legit et Sedulius. Porro Syrus interpres per dilectum suum vertit, nomine Filii omisso. Ac sane emphasim habet vocabulum dilecti singulariter positum, quemadmodum diligenter explicat idem Hieronymus, non tam ut significetur is, qui ab omnibus sine exceptione diligitur, quod Hieronymus et post eum Sedulius volunt, sed ille, quem Pater diligit et dilexit ab aeterno, non propter alium aliquem, sed propter ipsum, utpote Filium suum naturalem, in quo perfecta est similitudo Patris. Notandum etiam, pro Latino verbo gratificavit, Graece verbum esse, a quo participium gratiftcata, quod Latinus interpres in salutatione angeli ad B. Virginem dixit gratia plena, ut etiam hoc loco quaedam excellentia gratiae divinae in omnes electos ciifFusae commendetur. Sensus: Per quod gratiae beneficium nos sibi vehementer charos et acceptos reddidit, propter meritum ejus, quem utFilium suum naturalem singulariter dilexit. Locus hic contra sectarios notandus pro gratia et justitia inhaerente.
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7. In quo habemus redemptionem per sanguinem ejus. Id est, per quem dilectum redempti sumus e captivitate peccati, mortis ac diaboli, dato pro nobis in cruce pretio sanguinis ipsius. Nam Graeca vox proprie redemptionem significat, qua captivus, soluto pro capite ejus pretio, liberatur. Hoc autem pretium nostrum Apostolus declarat esse sanguinem dilecti, id est, Filii Dei.
Remissionem peccatorum. Haec particula exponit, quod dixerat redemptionem, eique appositive coordinanda est, qaasi dicat: Habemus redemptionem, quae est remissio peccatorum. Per hoc enim, quod peccata nobis remittuntur, redimimur a servitute peccati, et consequenter a servitute mortis ac diaboli, quibusperpeccatum eramus obnoxii. Graece quidem est delictorum, non peccatorum, sed his duobus vocabulis Scripturae promiscue passim utitur.
Secundum divitias gratiae ejus. Id est, non per merita nostra bona, quae nulla erant, sed per abundantem gratiam ejus, scilicet habemus redemptionem etc. Hoc modo pronomen ejus refert Christum, de quo praecessit per sanguinem ejus. Verum potest haec pars per hyperfcaton referri ad eum, de quo dixit, quod praedestinavit et gratificavit nos in dilecto, ut verba media, in quo habemus redemptionem etc, parenthesim faciant, et cum Ambrosiano, Hentenio et Erasmo legamus gratiae suae, non ejus; cum Graeca possint utroque modo verti. Ita sensus erit: haec fecit nobis Deus juxta divitias gratiae suae, id est, pro copiosa et profusa erga nos beneficentia sua. Haec Graecorum est expositio, certe consentanea iis, quae sequuntur.
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8. Quae superabundavit in nobis. Graece, quam abundare, sive exuberare fecit in nos, pro quo alii verterunt, de qua ubertim nobis impertivit. Graecum verbum, etsi plerumque absolutum sit, ab ipso tamen Apostolo etiam alibi transitive sumitur, ut 2 Cor. 9. Potens est Deus, omnem gratiam abundare facere in vos.
In omni sapientia et prudentia. Dubium est, utrum nostram intelligi velit sapientiam et prudentiam, an Dei. De nostra quidam Ambrosianum secuti interpretantur, hoc pacto: quam gratiam copiose in nos Apostolos ac primos fideles effudit, una cum praeclaris sapientiae et prudentiae donis, ut nimirum ad dona gratiae credentibus collatae pertinere etiam intelligantur varia charismata, de quibus 1 Cor. 12., inter quae sermo sapientiae et sermo scientiae primo loco nominabantur; quasi prudentiam hic vocet, quam illic scientiam. Et cap. 3. hujus meminit prudentiae sibi tanquam Apostolo competentis, et ad Coloss. cap. 1. de ipsorum sapientia et intellectu spirituali loquitur. Ita ut hic sensus videatur probabilior. Alii putant Apostolum hic loqui de sapientia et prudentia Dei, quemadmodum et id, quod supra dixit in charitate, ostendimus de charitate Dei dictum esse. Sic autem intellectam hanc partem alii quidem connectunt cum eo, quod praecedit, hoc sensu: Quam gratiam nobis elargitus est mira sapientia et prudentia usus in ea re, quasi dicat, sapientissime et prudentissime id fecit. Alii vero referunt ad verba sequentia.
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9. Ut notum faceret nobis sacramentum voluntatis suae. Pro quo Hieronymus legit: Notum nobis faciens mysterium voluntatis suae. Nam in Graeco participium est, sed quo praeteritum tempus significetur; proinde commodius ita vertas: Notificato seu patefacto nobis arcano voluntatis suae. Quae pars conjuncta superiori sensum hunc faciet: Deus summa sapientia et prudentia sua notum fecit nobis arcanum suae voluntatis, id est, elucet in hujus mysterii revelatione admirabilis Dei sapientia et prudentia. Quod quam verum sit, satis idem Apostolus declaiat 1 Cor. 1. et 2. Postremam hanc distinctionem et sensum suggerunt Graecorum commentarii. Hieronymus utramquedistinctionera adfert, variosque sensus indicat, sed nihil certi definit. Potest aurem inter sapientiam et prudentiam, at ad Deum referuntur, ita distingui, quod sapientia sit, qua disponit ac praeordinat, prudentia vero, qua exsequitur. Caeterum Cajetanus sapientiam et prudentiam non ad totum, quod sequitur, referendum putat, sed ad particulam sacramentum voJuntatis suae, ut sensus et ordo sit: Patefacto nobis mysterio voluntatis suae, quod mysterium est in omni sapientia et prudentia, id est, sapientissime et prudentissime dispositum a Deo. Qui sensus bonus est, sed constructio violenta. Nobis apparet re diligenter expensa, quod priino loco dictum est, magis esse ex mente Apostoli. Vult enim Apostolus primum declarare, quanta gratia in Apostolos et alios ex Judaeis credentes effusa sit, ut deinde transeat ad commemorationem ejusdem beneficii gentibus praestiti ac nominatim Ephesiis, quibus et a Deo similiter spiritum sapientiae precatur in sequentibus. Inde enim colligitur, sapientiam et prudentiam, etiam hoc loco, ad homines referendam esse, et nomine duorum charismatum caetera comprehendi, eodemque pertinere, quod sequitur: Ut notum faceret nobis etc., id est, revelato nobis Judaeis sacramento suae voluntatis. Nam et Ephesiis spiritum revelationis hujusmodi infra exoptat a Deo, videlicet cupiens illos primis credentibus omnino similes efiici. Sensus hic admodum convenit cum iis, quae 3. cap. dicuntur. Eundem videre est apud S. Thomam docte explicatum, nisi quod ille de solis Apostolis hunc locum interpretetur. Vocat autem Apostolus consilium redemptionis ac salutis humanae sacramentum voluntatis divinae, id est, arcanam Dei voluntatem, quia paucissimis hominibus ante promulgatum Evangelium, ct quidem imperfecte, cognitum hoc mysterium fuerat; simul ut nomine voluntatis Dei, prorsus gratuitum insinuet esse beneficium, utpote a sola Dei voluntate profectum.
Secundum beneplacitum ejus, potius suum, ut legit Hieronymus. Refertur enim ad eandem personam Dei Patris, et sensus est, Deum hujus tanti mysterii notitiam Apostolis, aliisque fidelibus Judaeis tribuisse, non propter illorum merita, sed quia sic ipsi placuit. Ubi nota, beneplacitum nunc ab interprete dici, quod paulo ante verterat propositum. Codex tamen Landensishic habet bonum placitum.
Quod proposuit in eo in dispensatione plenitudinis temporum. Graeca et Syra, consentiente Ambrosiano et Latinis quibusdam MSS., legunt in dispensationem. Relativum quod non sacramentum respicit, sed beneplacitum, ut ex Graeco manifestum est, ita tamen, ut beneplacitum pro re objecta sumatur. Rursum illud in eo licet plerique referant ad dilectum, id est, filium, ex Graeco tamen, ut nunc legitur, vertendum seipso, ut sensus sit: quod beneplacitum, id est, quam rem benigna ac liberali voluntate proposuit et constituit apud se, secretamque tenuit, usque ad dispensationem plenitudinis temporum, id est, donec completa essent tempora, quae ad dispensationem sive exsecutionem illius beneplaciti ac propositi fuerant ab ipso praefinita.
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10. Instaurare omnia in Christo, quae in coelis et quae in terra sunt, in ipso. Quaeritur, quomodo instaurentur in Christo, quae in coelis sunt, hoc enim non nisi de angelis accipi posse videtur; atqui boni angeli, cum lapsi non sint, instauratione non egent; mali vero post lapsum sine ulla spe instaurationis addicti sunt aeternae damnationi. Respondet Augustinus Ench. 62. per Christum instaurari ea, quae in coelis sunt, quando id, quod inde in angelis lapsum est, ex hominibus redditur, quam Theologi vocare solent instaurationem ruinae angelicae, quae fit ex hominibus electis. Porro Hieronymus pro instaurare legit recapitulare, quemadmodum legit et Irenaeus, seu potius ex Graeco reddidit ejus interpres lib. 3. advers. haeres. cap. 18. Atque ld proprie significat veibum Graecum avaxscpaXatojaaafrai, a quo etiam deducitur verbale nomen anacephalaeosis, id est, recapitulatio, rhetoribus usitata, quam Hieronymus recordationem vocat, qua scilicet in sammam colligit orator multa, quae prius dixit. Hieronymus igitur ad hunc modum exponit: Deum in Christo, tanquam in scopo, ad quem omnia referuntur, recapitulare, colligere, implere, non solum onmes historias in terra gestas, quas Scripturae commemorant, sed etiam, quae in coelestibus ante mundum conditum, etsi nobis sint occultae. Verum hic comvnentarius sapit Origenianum aliquid. Proinde longe probabilior est Graecorum interpretum expositio, quae et Irenaei esse videtur; qui, servata proprietate Graeci verbi, sic locum hunc interpretantur: Quibus temporibus completis, Deus in Christo recapitularet utraque, coelestia et terrestria; hoc est ad Christum, tan^uam ad unv.m caput, revocaret, angelos et homines, seu clarius Christum constitueret angelorum et hominum caput. Id enim fecit, quando constituit eum caput totius Ecclesiae, quae ex angelis et hominibus consrat. Huic sensui congruit, quod in fine capitis dicitur: Et ipsum dedit caput supra omnem Ecclesiam, cum paulo ante varios angelorum ordines enumerasset, supra quos Christum dixerat constitutum. Quoniam autem quae sui capiti subjiciuntur, connexionem et pacem inter se habent, velut unius corporis membra, propter hoc Col. 1. dicit Apostolus, Deum pacificasse per Christum, quae in terris et quae in coelis sunt. Obiter notandum ex eo, quod Hieronymus mirari se dicit, cur in Latinis codicibus pro recapitulare scriptum sit instaurare, atque ex aliis ejusmodi locis, quae apud eundem autorem occurrunt: satis evinci (quod et alias non semel ad monuimus), versionem novi Testamenti, quam nos in manibus habemus, non eam esse, qualis ab Hieronymo vel edita fuit, vel emendata. Quod demum addit Apostolus, in ipso, id est, per ipsum, scilicet Christum, pleonasmus est Hebraeis familiaris, inculcandi vim habens, quale illud Psalmi: Aaron, quem elegit ipsum.
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11. In quo etiam nos sorte vocati sumus. Nos in Graeco non exprimitur. Nec Hieronymo legitur, et totum illud: sorte vocati sumus, uni verbo Graeco responiet, quasi dicas: sortiti sumus, passive, pro quo Ambrosianus legit: sorte constituti sumus. Loquitur autem adhuc Apostolus in persona eorum, qui sunt ex Judaeis, et sensus est: Per quem Christum nos iidem, scilicet Judaei, sortem adepti sumus; id est, per quem sors nobis obvenit; intellige vocationis, adoptionis filiorum, haereditatis, aut quid simile. Convenit autem maxhne, ut haereditatis sors intelligatur, de qua Hieron. et Oecum. exponunt; solet enim antiquitus sorte dividi haereditas, unde et a sorte nomen habet apud Graecos, et sortis nomine quandoque significatur in Scripturis. Ipsum quoque Graecum verbum, quo Paulus usus est, apud LXX. interpretes Jesaiae 17. activo genere legitur pro eo, quod est haereditatem dare. Visum est autem Apostolo; divinam electionem seu vocationem sortitionis vocabulo designare, non quod temere et absque ratione Deus alios prae aliis eligat aut vocet, de quo mox sequitur, quod operatur omnia secundum consilium voluntatis suae, sed quia in ipsis electis nulla est causa, cur eligantur prae aliis. Itaque sorte electi sunt et vocati, si ipsorum qualitas et merita considerentur; judicio autem electi, si Dei sapientia cogitetur, quae nihil facit temere. ITane rationem reddit August. conc. 2. super Psahn. 30. et alibi, nec non Thomas in comment. Similis est locus Col. 1. Qui dignos nos fecit in partem sortis sanctorum. Ne autem audita mentione sortis suspicetur quis, casum aut fortunam intervenire iu hominum electione, ideo subjungit:
Praedestinati secundum propositum ejus, qui operatur omnia secundum consilium voluntatis suae. Id est, ad beneficia superius commemorata praedestinati ex proposito certoque decreto ejus, qui non solum haec gratiae beneficia, sed simpliciter omnia quaecunque sunt, vi sua operatur, secundum deliberatam suam voluntatem. Propositum hoc loco non est ebdoy.ia, ut supra, sed izpo&saiz, sicut et Rom. 8., iis qui secundum propositum vocati sunt sancti, qui locus a Pelagio perverse tractatus, ex hoc loco vindicandus est, quemadmodum illic admonuimus. Porro verbum Graecum evspysTVj quo hic utitur, operationem significat efficacem. Itaque sentit Apostolus, Deum efficaciter operari salutem et totam justificationem nostram, sicut universa operatur, nimirum causalitate phjsica seu proprie dicta, quod imprudenter a quibusdam alioqui doctis negatur. Ex quo praeterea consequens est non ex meritis, sed mera Dei voluntate nos praedestinari. Id quod etiam hoc loco diserte S. Thomas annotat. Consilium autem De<- tribuit Apostolus, non quo significet, discursum rationis esse in Deo, sed quatenus ipsa ratio rerum agendarum consilium dicitur, non propter inquisitionem, sed propter certitudinem cognitionis, uti declarat idem Doctor 1. p. quaest. 22. art. 1.
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12. Ut simus in laudem gloriae ejus nos, qui ante speravimus in Christo. Significatur electionis seu praedestinationis causa finalis, scilicet laus et gloria Dei. Sensus est: Ad tanta bona praedestinati sumus a Deo, ut ipse in nobis laudetur et glorificetur, tanquam in opere suo, in quo insigniter reluceat ejus bonitas et sapientia, in nouis, inquam, qui prius speravimus in Christo, id est, Judaeis, adhuc enim ex horum persona loquitur. Dicuntur autem Judaei prius in Christo sperasse: vel prius, quam Christus veniret; erant enim ante Christi adventum iu populo Judaico multi Christum exspectantes, quales Simeon justus, Anna prophetissa, et ante hos reges et Prophetae cupientes videre et audire ea, quae Christi discipulis videre et audire contigit. Luc. 10.; ve\ prius, quam gentiles in Christo sperarent, id est. salutem a Christo exspectarent. Qui posterior sensus Apostolico scopo magis convenit, quemadmodum ex sequentibus patebit. Hieronymus in comment. duos a superioribus diversos adfert sensus, sed quorum prior ad Origenis damnata dogmata rejiciendus sit: alter vero nimium longe quaesitus atque a praesenti instituto alienus.
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13. In quo et vos, cum audissetis verbum veritatis, Evangelium salutis vestrae. Transit a Judaeis ad gentiles, vocatione et fide posteriores, inter quos erant Ephesii. Hos igitur alloquens commemorat divi?iam etiam erga illos beneficentiam. Supplendum autem ex praecedenti sententia verbum hoc modo: In quo Christo vos etiam sperastis, non quidem olim, ut nos; eratis enim sine lege et Prophetia; sed nuper sperare coepistis, cum ex nobis Christi ministris audissetis verbum veritatis, quod idem est Evangelium salutis vestrae. Verbum Apostolicae praedicationis vocat verbum veritatis, quia non nisi veritatem continebat, eamque divinitus revelatam: vocat etiam Evangelium salutis, quia bonum annunciabat ac promittebat, non qualecunque, sed omnibus exoptatum, salutem scilicet ac felicitatem aeternam. Graeci codices etsi nonnihil hic varient in pronominibus, ut videre est in annotationibus Erasmi, quae ris etiam Cajetanum fefellit, meliores tamen astipulantos Graecorum veterum commentariis, nostram lectionem confirmant. Porro Hieronymus nihil hic supplet, sed redundare aliquid putat, nempe particulam in quo, positam secundoloco. Verum sensus, quem dedimus, planior est., et cum eo, quod praecedit, optime cohaerens, tametsi sententiam Hieronymi non rejicimus, imo paulo post probabilem 03tendemus.
In quo et credentes signati estis spiritu promissionis sancto. Signati, Graece, obsignati. Verbum dictum a sigillo, quo tabulae pactorum seu promissorum robur ac firmitatem accipiunt. Sensus est: Item per quem, scilicet Christum, postquam Evangelio credidistis, obsignati estis Spiritu sancto, velut promissionis sigillo; id est, Spiritum sanctum accepistis, quae certa nota est certumque testimonium, vos esse filios Dei, ad quos promissa spectat haereditas. Sed quaeritur, quomodo Spiritum sanctum acceperant. Nonnulli referunt hoc ad gratiam justificationis exercentem se per bona opera apud Ephesios, ut conveniat hic locus cum illo Rom. 8. Ipse enim spiritus testimonium reddit spiritui nostro, quod sumus filii Dei. Sed verisimilius est, Apostolum loqr.i de charismatum SpiritusS. effusione superEphesios, cujusmodi erant dona linguarum, Prophetiae, sanitatum etc. Sic enim alium locum huic persimilem, qui est 2 Cor. 1., illic ostendimus intelligendum esse. Sic et Galatas ex virtutibus, id est, miraculis, apud eos factis ostendit accepisse Spiritum sanctum, Gal. 3. Nec obstat, quod istiusmodi charismata non sint certa signa gratiae adoptionis: nam etsi non.quoad singulos, in quibus apparebant, quoad Ecclesiam tamen, in qua vigebant, certa erant argumenta, quibus Spiritus sanctus testificabatur illius Ecclesiae membra filios esse promissionis Vitari tamen poterit haec difficultas, si cum nonnullis aliis spiritum promissionis interpretemur spiritum promissum credentibus et ex promissione datura. Extat enim ea promissio apud Joelem Prophetam cap. 2. et a Petro Apostolo Act. 2. allegatur. Porro si cui placet cum Hieronymo, particulam in quo, velut redundantem, in sensu reddendo praetermitti, totam sententiam construat hoc modo: In quo et vos, cum audissetis verbum veritatis, eique credidissetis, obsignati estis Spiritu promissionis sancto; quod enim interpres vertit credentes, in Graeco praeteriti temporis est participium, aeque ut illud cum audissetis, ideoque similiter vertendum, nisi quod defendi potest interpres beneficio ampliationis logicis notae. Sane pro Hieronymo facit, illud in quo bis superius positum pro eo, quod est: per quem; ut consentaneum sit etiam hoc tertio et quarto luco similiter accipi; quod quidem fiet juxta constructionem modo datam, qua utrumque in quo, tanquam unum esset, refertur ad verbum signati estis; hoc sensu: per quem Christum obsignati estis etc.
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14. Qui est pignus haereditatis nostrae. Pro pignore Graece est appaftcov, arrhabo; et hoc modo potius vertendum censet Hieron. annuente Thoma. Differt enim pignus ab arrhabone, quam usitatius arrham Latini vocant; quod arrhabo datur in emptione vel sponsione, quo firma sit obligatio: pignus vero pro mutuata pecunia traditur, ut cum illa redditr. fuerit, pignus recipiatur. Male contendit hoc loco Faber Stapulensis, relativum qui referre Christum, non spiritum, eo quod articulus relativus in Graeco masculini sit generis, spiritus autem neutrius: recte enim Cajetanus observat, relativum aliquando concordare non cum antecedente dictione, sed cum ea, quae sequitur; id quod Graecis perquam familiare est. Cum ergo dictio sequens arrhabo Graece masculina sit, atque in suum genus praecedentem articulum trahat; nihil impedit differentia generis, quo minus idem articulus Spiritum sanctum referat, consentiente etiam Graeco Oecumenio. Et quidem eo referri oportere, prorsus exigit locus ille similis 2 Corinth. 1., qui sic habet: Qui et signavit nos, et dedit pignus spiritus in cordibus hostris. Ipsum igitur Spiritum sanctum Apostolus vocat et sigillum promissionis, quo obsignati sumus; et pignus sive arrham haereditatis nostrae, id est, qua nobis confirmetur haereditas promissa, quae est vita aeterna. Hoc autem, sicut et ilHd de Spiritu sancto, dicitur ratione charismatum ejus, quae tribuit credentibus 5 quae cum magna sint et multiplici.i, cogitandum relinquitur, quam excellens futura sit haereditas, in cujus arrham haec interim Ecclesiae donantur; ut merito exclamet Hieronymus: Si arrluibo tantus, quanta erit possessio. Quaeres, cur h<«c pignus sive arrha reudat nos omnino certos ac securos adipiscendae haereditatis promissae: quippe cum ad hoc detur, ut confirmetur promissio. Nam eo argumento utuntur inter alia, qui fidem specialem statuunt. Primum respondeo, nec de ipso pignore accepto, id est, Spiritu sancto, quantum quidem ad donum charitatis attinet, quemque fidelium esse plane certum. Nihil, inquit, mihi conscius sum, sed non in hoc justificatus sum, 1 Corinth. 4. Deinde arrham ab eo, cui datur, custodiri debere, tunc repraesentandam. quando res promissa accipienda est; quod nisi fecerit, jus accipiendi amittet: quemadmodum et fit in sponsionibus humanis. Quare nisi Spiritum sanctum pro pignore acceptum quis servaverit usque iu finem: excidet haereditate promissa. Non enim promittitur haereditas, nisi ei, qui vicerit et custodierit usque in finem opera filii Dei; quae eadem sunt dona Spiritus sancti. Apoc. 2.
In redemptionem acquisitionis. Vetus editio tempore Hieronymi habebat adoptionis, quod corrigit Hieronymus, docens ex Graeco legendum, acquisitionis seu possessionis; tametsi neutra voce vim Graeci vocabuli satis exprimi fateatur; acquisitionis etiam apud Ambrosianum legitur. Non male autem Erasmus rem clarius exprimere volens utrumque conjunxit, in redemptionem acquisitae possessionis Sic enim et Petrus 1 Epist. 2. Christi fideles vocat populum acquisitionis; id est, populum acquisitum a Christo in possessionem. Porro redemptionem qequisiHonii alii intelligunt eam, quae continue agitur in hoc saeculo; alii referunt ad saeculi consummationem. Priores hanc partem construunt cum verbo signati estis; et hunc faciunt sensum: In quo Christo signati estis Spiritu sancto, variis ejus donis acceptis; per quod exercetur et paulatim completur redemptio populi, quem sibi Christus pretio sanguinis sui (sicut dictum est supra) comparavit, acquisivit et suum fecit. Nam redemptio quidem illa, quoad pretii solutionem, semel facta est in Cruce; fit autem et completur quotidie, dum possessio semel empta paulatim in singulis vendicatur. Posteriores vero pioxime praecedentibus annectunt, hoc sensu: Qui spiritus est nobis arrha haereditatis, hoc est, vitae aeternae; idque iu redemptionem acquisitionis, hoc est, quousque veniat tempus perfectae redemptionis ecclesiae, quam sanguine suo acquisivit: nempe saeculo hoc finito, quando plenam adituri sumus haereditatem. Dico, perfectam redemptionem, sic ut nihil remaneat servitutis, nec neccati, nec miseriae, morte ipsa penitus absumpta. Hic sensus et planior est et probabilior. Explicat enim arrhabonis officium, quod est, ad rei promissae possessionem per.lr.cere. Et favet locus similis Roman. 8., ubi dicit, nos primitias spiritus habentes, adoptionem fiJiorwn exspectore, redemptionem corporis nostri.
In laudem gloriae ipsius: vel Christi, vel Spiritus sancti, vel Dei patris. Ad omnia enim haec referri potest wjtuj, ipsius. Et quidem ad Patrem bis ante relatum est; sed hic magis apparet, ad Christum redemptorem referri oportere; nam tota hac postrema periodo Dei patris non est facta mentio. Sensus autem manifestus est ex superioribus.
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15. Propterea et ego audiens fidem vestram, quae est in Domino Jesu, et dilectionem in omnes Sanctos. Sensus: Cum igitur ex iis, quae dixi, constet, etiam ad vos pertinere beneficium electio- 018 et vocationis divinae; idcirco et ego vester Apostolus, audita fide vestra in Christo, et dilectione in omnes sanctos; id est, cum audissem fidem vestram, qua me praedicante in Christum credidistis, integram esse, nec corruptam per falsos magistros, nec turbatam per mea vincula; cumque etiam audivissem, quanta dilectionis opera exerceatis erga omnes fideles:
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16. Non cesso gratias agens pro vobis. Id est, quam frequentissime, et ut ita dicam, incessanter et continue Deo gratias ago pro vobis. Graecismum retinuit interpres, pro eo quod Latine dice ret, non cesso gratias agere. Porro non ageret gratias Apostolus pro fide et dilectione Ephesiorum, nisi utrumque sciret ejus esse donum, cui gratias agit.
Memoriam vestri faciens in orationibus meis. Sicut 0ratias agit pro datis beneficiis, ita precatur pro iis, quae adhuc deerant, obtinendis. Quod procul dubio etiam est divinae gratiae certissimum argumentum respectu omnium eorum, quae orando petuntur.
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17. Ut Deus Domini nostri Jesu Christi pater gloriae. Ita connectitur cum superiori, in orationibus meis, quibus peto, ut Deus etc. Quod veteres tam Graeci quam Latini sic intelligunt: ut Deus Christi hominis, qui idem est pater gloiiae, id est, auctor totius glorificationis. Neoterici vero quidam per hyperbaton verba transponunt, hoc modo: ut Deus gloriae, qui est Domini nostri Jesu Christi Pater; Deum gloriae phrasi Hebraea interpretantes Deum gloriosum. Placet haec constructio, quatenus ista conjungit, Domini nostri Jesu Christi Pater. Id enim congruit stylo Pauli Apostoli, qui multis locis Deum, Christi patrem appellat. Verum nt Deus ad genitivum distantem gloriae referatur, inconsuetum etnimis violentum esthyperbatum. Unde rectius fortasse plana constructione sic exponetur: Ut Deus, qui est Domini nostri Jesu Christi pater gloriosus, idemque gloriam suam Filio communicans; secundum illud Philip. 2. Quia Christus in gloria est Dei patris.
Det vobis Spiritum sapientiae et revelationis in agnitione ejus; vel sui potius, ut ad Patrem referatur. Hoc enim postulat omnino sequens oratio; qua ad Christum transit tanquam diversum, dum quibusdam interpositis ait: Quam operatus est in Christo etc. Porro conjunctio et expositive sumitur. Est enim sensus: Ut Deus nostrorum charismatum etiam vos Ephesios participes faciat, largiens et adaugens vobis sapientiam, qua ipsum ejusque mysteria. quae ratione humana percipi nequeunt, sed sola discuntur re velatione divina, cognoscatis. Hanc sapientiam vocat spiritum sapientiae et revelationis, quia Sphitus Sancti donum est.
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18. Illuminatos oculos cordis vestri. Graece mentis vestrae. Quidam huic parti connectunt illud praecedens, in agnitione ejus; hoc sensu: Det vobis oculos mentis illuminatos in vera cognitione sui. Nobis probabilius est hanc partem, commate divisam a superiore, ad sequentia respicere hoc modo. Det, inquam, vobis habere oculos intellectus vestri illuminatos, ad hoc: JJt sciatis, quae sit spes vocationis ejus. Id est, ut magis etiam ac magis cognoscatis, quae et quanta sint bona, ad quae ipse vos vocat, et quae vos jubet sperare. Spes enim pro re speranda more Hebraeo posita est, ut et alibi interdum. Unde sequitur:
Et quae divitiae gloriae haereditatis ejus in sanctis. Id est, et quam opulenta, splendida, magnifica sit gloria coelestis, quae est haereditas sanctis, hoc est fidelibus in Christo sanctificatis, tanquam filiis adoptionis, ab ipso promissa.
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19. Et quae sit supereminens magnitudo virtutis ejus in nos, qui credimus. Chrysostomus et Theophylactus hanc partem exponunt de virtute seu potentia Dei, qua utitur in vocandis infidelibus ad fidem, et convertendis ab omni vitiorum genere, quibus ante dediti erant, ad vitam vere Christianam; ad quam rem utique potenti gratia opus est. Verum si contextum Apostoli consideremus, magis apparebit, eum loqui de futuri saeculi bonis, quae adhuc speranda restant; id est, de beata resurrectione et gloria coelesti. Introducit enim resurrectionem et gloriam Christi, ut doceat nos sperare, quod eadem virtute Dei similiter resuscitandi sumus ad vitam immortalem et gloriosam. Id autem prosequitur sequenti capite, illis verbis: Deus autem qui dives est in misericordia etc. Atque haec expositio est Ambrosiani commentarii, nec non Aquinatis et Cajetani; quam et Oecumenius secundo loco probat et explicat. Itaque sensus est: item ut cognoscatis excellentem magnitudinem potentiae Dei, quam ostendet erga nos, qui credimus Evangelio, scilicet resuscitando nos ad vitam et gloriam, sicut Christum resuscitavit. Hoc enim est, quod jam sequitur:
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20. Secundum operationem potentiae virtutis ejus; quam operatus est in Christo. Graeca significant efficacem Dei operationem. Et sensus est: Quam vir- +utem erga nos declarabit efficaci operatione potentissimae virtutis seu fortitudinis suae; quam et in Christo efficaciter exercuit, quasi dicat: Xon minus erit potens Deus in resuscitr ndis et glorificandis nobis, atque fuit in Christo.
Suscitans illum a mortuis. Id est, cum suscitavit cum a morte ad vitam immortalem: participium enim Graecum praeteriti temporis est. Quum dicit Apostolus, quod Deus suscitavit illum, non negat, Christum a seipso resuscitatum esse, qui dixerat Judaeis; Solvite templum hoc, et in tribus diebus excitabo illud. Et alibi: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Joan. 2. et 10., sed de Christo secundum naturam assumptam Paulus loquitur. Ipse vero Christus in verbis ex Evangelista citatis insinuare voluit eam naturam, quam habet cum Patre communem.
Et constituens ad dexteram suam in coelestibus. Graece, et constituit in dextera sua in coelestibus. Constituit, id est, collocavit, sedere fecit, ut legit Hieronymus; quomodo etiam interpres noster eandem vocem reddidit sequenti capite. Dicitur autem Christus a Deo patre collocatus sive sedere jussus ad dexteram ipsius in locis coe!estibr»3: quia (prout hanc phrasim etiam ad illud Rom. 8. qui est ad dexteram Dei; exposuimus) corporaliter et secundum humanam naturam elevatus in coelum, qui est locus beatorum ac sedes Dei, proximam illic a Deo patre dignitatem, auctoritatem et gloriam quietus possidet; proximam dico, quatenus homo est; nam inquantum Deus, ab aeterno omnia habet eadem cum patre. Loquitur autem Apostolus de Christo homine; sicut et Symbolum Apostolicum et Scripturae, quoties testantur, Christum sedere ad dexteram Patris. Hoc enim ei tribuunt post ascensionem, quando in coelum receptus, quietam supremae felicitatis ac dignitatis, qua omni creatura superior est, possessionem accepit. Unde etPatres passim ac diserte docent, humanam naturam in Christo collocatam esse ad dexteram Dei; ac nominatim in hujus loci commentar. Theophyl. et Theodor. Nec vero sic addexteram Patris sedere Christus dicitur, quasi a Patre collocatus honoratiori loco; quod nefas est opinari; aut quod (ut quidam volunt) antiquitus dextera fuerit minus honorata quam sinislra, quod non putamus absolute verum; sed haec sessio debet intelligi per quandam analogiam e rebus humanis, ubi rex in excelso ac medio throno residens, eum, cui primum post se honorem deferri vult, sedere jubet ad dexteram solii sui; et cui secundum, ad sinistram. Qua ratione et Salomon rex matrem ad dexteram suam sedere fecit. 3. Reg. 2. Quamvis autem ista sessionis dignitas Christo homini competat potissimum propter unionem hypostaticam, maxime post ascensionem ejus manifestatam; hac tamen unione circumscripta etiam ei competeret, ut ex declaratione jam dicta patet. Hac de re plura vide, si placet, in cap. 1. Epist. ad Hebr. Porro, ne existimetur Christus quomodocunque collocatus in coelestibus, quoniam in coelis mansiones multae sunt; simul ut explicetur illa Christi sessio ad dexteram Patris, ideo subjungit:
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21. Supra omnem principatum et potestatem et virtutem et dominationem. Nomina sunt ordinum angelicoruru Deo ministrantium in coelestibus. Qui quomodo inter se et ab aliis ordinibus vel dignitate naturae et gloriae, vel officiis differant, exquiritur a Theologis in 2. Sent. dist. 9. Sed an invenerint, affirmare con audeo; cum Hieronymus putet, nec ipsum Paulum, ut in gravi corpusculo constitutum, omnia coelestium ministeriorum vocabula enumerare valuisse, quamvis in coelum raptus audiverit verba, quae non licet homini loqui. Certe Hilarius, Augustinus et Bernardus ingenue profitentur, horum proprietates et discrimina se ignorare; negantque,abhominecognosci posse in hac vita. Observant Graeci, non dixisse Apostolum av(o id est, supra, sed aTCcpavco, id est, longe supra; ad significandam eminentem excellentiam Christi hominis supra omnem creaturam, quantumvis subHmem et excellentem. Jam nec improbabile est, quod a nonnullis annotatur, Apostolum hac parte respicere poetas et theologos Graecorum, qui de coelestibus indocte ac temere multa fabulabantur, praecipue vero scholam Simonis magi, quae principatus ac potestates et alia hujusmodi nomina angelorum tanquam mundi principum, pro magna sapientia, cum fastu et auditorum admiratione inculcabat; ut referunt Irenaeus et Epiphanius. Contra docet Apostolus, veram esse sapientiam, si sciamus Christum hominem, dominum ac salvatorem nostrum, summa potestate accepta a Deo regnare supra omnem altitudinem etiam coelestium potestatum, quibuscunque tandem censeantur nominibus. Unde et addit:
Et omne nomen, quod nominatur, non solum in hoc saeculo, sed etiam in futuro. Nomen ponitur pro re vel persona, quae ratione potestatis aut dignitatis cum fama nominari potest. Vult enim dicere Apostolus, Christum a Patre evectum et collocatum supra omne, quod in creaturis habet aut habere potest nominis celebritatem; idque sine exceptione, sive in hoc saeculo, quod est hominum mortalium, sive in futuro, quod est angelorum immortalium. Vocatur autem futurum, non quod jam non existat, sed quia nobis futurum est, ait Primasius, nobis, inquam, qui per resurrectionem exspectamus aequalitatem angelorum. Porro supra haec omnia Christus constitutus dicitur, non modo situ corporis, verum etiam ac multo magis superexcellentia potestatis. Eo namque pertinet, quod sequitur:
1:22
22. Et omnia subjecit sub pedibus ejus. Graece, sub pedes ejus. Respicit Apostolus ad versiculum Psalmi octavi, qui mystice competit in Christum, ut certius liquet ex epist. ad Hebr. 2., ubi diserte de Christo exponitur. Quod dicit omnia, praecipue complectitur omnem intellectualem creaturam, tam angelicam quam humanam, comprehensis etiam daemonibus et hominibus impiis ac reprobis: ex consequenti vero etiam creaturam omnem intellectus expertem; quoniam haec tota propter intellectualem facta est. Quod autem ait, sub pedibus ejus, perfectam signiticat subjectionem, sed quae aliter respectu bonorum angelorum et hominum, aliter respectu malorum accipi debeat, quemadmodum id accurate exposuimus:n 1. epist. ad Cor. 15., ubi eadem haec verba habentur. Ex quo etiam loco, sicut et ex Hebr. 2., perspicuum est, non ita dictum esse, omnia subjecit sub pedibus ejus, quasi id jam sit completum; nunc enim, inquit, necdum videmus omnia subjecta ei: sed a Propheta quidem id scriptum esse prophetice, de re multo post futura; Paulum vero suis verbis idipsum referre velut rem, quae jam impleri coeperit, et paulatim impleatur, perfecte autem implenda sit in saeculi consummatione; sic tamen, ut jam data sit Christo perfecta et suprema potestas, per quam omnia tandem sibi subjecturus sit. Quod quidem totum de Christo homine intelligendum: Christus enim ut Deus una cum Patre semper omnia subjecta habet. Sciendum est autem, hac parte plus aliquid Apostolum dixisse, quam superiore; non solum, quia sententiam fecit universaliorem, dicendo omnia, verum etiam, ut a Graecis annotatum est, quod Christum declaret omnium esse dominum, utpote cujus pedibus subjecta sint omnia, cum in verbis praecedentibus honore quidem et dignitate praelatum caeteris signiticaverit, non tamen dominandi polestate.
Et ipsum dedit caput supra omnem ecclesiam. Graece, super omnia, ecclesiae; ut ecclesiae dativi sit casus, atque hoc ordine proferenda sit sententia; et ipsum dedit Ecclesiae caput super omnia. Suffragantur huic lectioni Hieronymus, Anselmus et Syriaca versio; nec non MSS. quaedam Latina. Annuit et Primasii textus ex parte: sic enim habet: Et ipsum dabit caput omni ecclesiae. Graeci suam lectionem varie exponunt, ut apud Theophylactum et Oecumenium videre est; sed maxime probabilis hic sensus: Et ipsum, qui est super omnia, dedit ecclesiae caput; icl est, eum, qui superior est omnibus et omnium domimis, sicut jam ante dictum est, peculiariter esse voluit Ecclesiae caput. Ubi non tantum significatur excellentiaChristi; verum etiam magnitudo beneficii, in ecclesiam collati a Deo, quod illi dederit ac praefecerit caput eminentissimum, scilicet illud, quod potestatem ac dominium habet super omnia. Nostra lectio sensum habet planiorem: Et ipsum fecit esse caput supra totam ecclesiam. Dicitur autem Christus ecclesiae caput, non ea solum ratione, quia regit ecclesiam, eamque sibi subjectam habet; hoc enim modo omnium caput est, quia omnia subjecta sunt sub pedibus ejus: sed ex analogia capitisincorporenaturali, quemadmodum docte S. Thomas explicat. Sicut enim caput non solum praeest corpori, verum etiam influit ac diffundit in membra virtutem operandi; et cum illis ejusdem est naturae; sic et homo Christus non solum praeest toti ecclesiae; sed etiam influit in eam, occulto quodam modo, gratiae suae dona; et denique humanam cum ea naturam participat. Ex quo manifestum est, Christum non per omnia sic esse caput angelorum, quomodo est caput ecclesiae, de qua hic sermo est. Nam licet angelis praesit, non tamen ejusdem cum illis est naturae particeps. Quamquam ob priorem rationem Apostolus Col. 2. Christum caput vocat etiam omnis principatus et potestatis: sed ob defectum alterius rationis nusquam legitur angelos esse membra Christi; sicut id multis locis scriptura de fidelibus hominibus testatur. Quidam illud: supra omnem ecclesiam, distributive exponunt; tam supra eam, quae regnat in coelis, angelos et beatas animas complecteas, quam supra eam, quae militat in terris. Sed hoc praeter mentem Apostoli, qui sicut nusquam angelos vocat membra Christi, ita nec eos agnoscit corpus Christi. Hoc autem Apostolus omni ecclesiae, de qua nunc loquitur, tribuit. Sequitur enim:
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23. Quae est corpus ipsius. Ecclesia tota vocatur corpus Christi, ut capitis, quia instar corporis naturalis varietate wembrorum distincta, a Christo sibi per naturam humanam unito regitur et influxum accipit suarum operationum. Quo fit, ut singuli fideles, boni ac mali, quamdiu ecclesiae adhaerescunt, non solum membra dicantur ecclesiae tanquam corporis, verum etiam membra Christi tanquam capitis. Quemadmodum enim, ut in commentario scribit Hieronymus, caput plurima sibi habet membra subjecta, e quibus sunt nonnulla vitiosa et debilia; ita et Dominus noster Jesus Christus, cum sit ecclesiae caput, habet membra eos omnes, qui in ecclesia congregantur, tam sanctos quam peccatores. Hoc observandurc propter nonnullos, qui non audent fateri, malos fideles esse membra Christi. Quod tamen haud obscure etiam alibi significat Apostolus; ut 1 Cor. 6. cum ait: Nescitis, quoniam corpora vestra membra sunt Christi? etc. Vide, quae ibi commentati sumus.
Plenitudo ejus, qui omnia in omnibus adimpletur. Locus et per se difficilis et propter ambiguitatem, quae in tribus est Graecis vocabulis; pro quibus ab interprete posita sunt plenitudo, omnia, adimpletur. Horum enim primum et secundum in Graeco possunt et nominandi et accusandi casu accipi. Tertium autem participium medium est, ut vel active vel passive possit intelligi, qui implet, aut qui impletur. Nam significationem activam ejus verbi, licet Hieronymus rejicere videatur, non esse tamen inusitatam Graecis auctoribus ex Platone et Xenophonte doceri potest. Sane Graeci interpretes Theophylactus et Oecumenius secundum utramque significationem locum hunc exponunt. Active quidem, hoc modo: Quae eadem ecclesia est plenitudo et complementum ejus, sicut corpus est complementum capitis, membra illi suppeditans: ejus, inquam, Christi, qui omnia in omnibus adimplet, vel ut homo, quatenus influxu suo totum ecclesiae corpus perficit, alias aliis membris operationes et officia distribuens; vel ut Deus, quatenus omnia, quae sunt, Spiritu suo replens, conservat et regit. Passive autem, subintellecta praepositione xaia more Attico, ad hunc modum: Quae ecclesia lanquam corpus sui capitis complementum est ejus, scilicet Christi, qui secundum omnia, seu quoad omnia, in omnibus sui corporis membris adimpletur. Nisi emm essent, hic quidem pes ejus, ille vero manus, alius autem aliud membrum, et haec omnia propriis officiis distincta; non perficeretur Christus secundum rationem capitis, quia non haberet integrum et consummatum corpus. Hujus sensus etiam meminit Hieronymus, tametsi is mavult hanc partem in Deum patrem interpretari: quod et Theodoretus facit. Utriusque argumentum est ex eo, quod 1 Cor. 15. simili sermone de Deo Patre dicitur, ut sit Deus omnia in omnibus. Secundum hos igitur sensus est: Eandem ecclesiam, quae Christi corpus est, esse plenitudinem ejus, scilicet Dei Patris; qui hic quidem secundum inchoationem, perfecte autem in futuro saeculo, est omnia in omnibus, ut sicut ipse in se perfectissimus est, ita et in electis suis perficiatur complemento virtutum, quae tunc omnes in omnibus absque ullo defectu futurae sunt. Sed an hic sensus congruat verbis Epistol. ad Corinth. merito dubitatur. Proinde ut alias expositiones, quae adhuc adferri possent praetermittam, maxime placet, quod secundo loco dictum est.
1:3
v. 3 qui benedixit etc., compendio quodam universa Dei in nos collata beneficia complectendo. laudem gloriae eius v. 6. 49. 14. Et cùñoynrós quidem iam recte explicuit Thd. M. ávw toù &moweto0ot xol Üxoy.dtesOat dEtoc, dignus quem laudemus. et miremur, et Euth. eügmóc úuvytós, insuper nolum est. .verba in «ó; potius id efferre quod fieri possit et congruere latinae formationi ilis, Quare eOorazós laudabilis, laudandus, celebrandus explicetur oportet (cf. Ab- Hpt. Corn. ad. 2 Cor. 14, 3); unde supplendum erit, non sit (id quod Bels. vult) sed est, quemadmodum Victorinus praebet : benedictus est, el Ambr. recle sensum expressit : benedicitur Deus, cum laudibus dignis extollitur. Quod sequitur Deus et pater Domini nostri dupliciter legi posse veteres iam advertunt, ita scil. ut geneltivus a solo nomine praecedente dependeat vel ab utroque (cf. Theod. M. Hier. Euth.); de utraque acceptione egit Corn. ad 2 Cor. 4,3 et merito praelem creavit, et secundum divinitatem genuit, atque ita est Deus et nis, et pater eius qui in principio apud Deum fuit. Deus Verbum (er.) et secundus hic sensus planior est magisque fluit (Lap.), qui eam in .17 enuntiatur et in ipsis Christi verbis indicatur : ascendo ad Deum , Nostra benedictio Dei est laus et gratiarum actio, agnitio et celebratio maiestatis eius; benedictio autem Dei nobis facta sunt dona eius et beneficia; nam Dei benedicere benefacere est (Est.). Iam beneficiorum benedixit nos in omni benedictione spirituali, nullum donum nobis conveniens et utile ab eius beneficentia excluditur, dona omnis generis, quaecumque pro hominibus statuit, contulit ; eaque sunt ordinis altioris, spiritualia ; est nempe zvepa, spiritus apud nostrum apostolum vel ipse Spiritus sanctus, vel illud Dei et Spiritus sancti donum, illa animi indoles et habitudo, qualitas, cuius virtute homo vitae supernaturalis particeps efficitur vel consors fit divinae naturae (2 Petr. 14, 4). Inde elucet excellia ad fovendam augendamque vitam illam supernaturalem ; in coelestibus iv volg ¿novoavlois, saepe referunt vocem ad dóna.-et paea quae non terram respiciunt, sed coelum, ne scil. terrena sapiamus sed quaè sunt in coelis «à ¿v «ei; ojoxvoic (Chrys.) et Theod. M. èv «. dici vult gym toù Tep töv imovpuvíov, benedictionem esse circa coelestia, non ut terram hereditemus: nec terrena sapiamus, similiter $E Thyph. &xoupdvt&. navta, neque aliter Hier : omnis benedictio de. coelestibus computatur. Bene aulem advertit Est. vocem eam quinquies in hac epistola legi neque usquam alibi ; legi 4,20; 2,6; 3,10 et 6,12 et nomen quidem in his omnibus significare loca quae supra nos sint (ad dexteram suam in coelestibus, consedere fecit in coelestibus, potestatibus in coelestibus). Unde merito infertur etiam in 4,3 sensum localem esse retinendum. Sed ad quid referatur &» «oic &novpxv(otc, disputatur. Ad Deum qui exsistat in coelis aliquos vocen trahere Lap. commemorat neque tamen notionem localem perspexit. Euth. &vo8cv «oic xávo yapıķóweva de supernis beneficia obtingere iis qui infra degunt; at id potius dx ” oùpævoð Supponit; alı exponunt : benedictione spirituali provehimur ad coelestia gloriae loca; sensus quidem localis servatur, at nimis facile relinquitur notio èv coi; neque talis permutatio praepositionum hodie admittitur, quae utique veteribus familiaris erat. Relinquàmus itaque vocem insuo loco. Arcte adiungitur ad notionem in omni benedictione spirituali, ergo locum proprium habere in coelestibus regionibus, ibi esse thesauros illos repositos, ex quibus singula nobis proveniunt. Quae notio valde commendatur eo quod sequitur in Christo (qui iam est ad dexteram - Patris in coelestibus), in quo omnia pro nobis dona et beneficia conclusa sunt. Quidquid enim benedictionis spiritualis sperare possumus, id omne in Christo tamquam in causa meritoria est repositum et totus ordo supernaturalis in Christo tamquam in suo centro constituitur. Quam arcte consistant in Christo cuncta consilia Dei Patris de salute modo pertractatur. Eius rei indicium quoddam et. praeludium cernitur semine tuo omnes nationes terrae (Gen. 42,3; 18,18; 22,18), quae benedictio omnibus ‘gentibus contingit in Cie o. uti apostolus Maus spiritualem in Christo nobis obvenire, in subsequentibus per singulas — constitutum, ut in Christo cuncta beneficia reponantur conclusa, plane consentaneum esse consilio divino jam ab aeterno concepto, v. 4 sicut aeterno, nam tempus incepit simul cum creatione rerum, quod autem est ante initium temporis, est aeternum; ita solet aeternitas designari immaculatum praecognitum fuisse ante mundi constitutionem ; de electione fidelium ab aeterno sermo fit quoque 2 Thess. 2,13 secundum lectionem år’ ágy?c : debemus Deo gratias agere, quod elegerit nos dn’ &oy Ti; in salutem (cf. Rom. 8,29). Fidelibus autem suggeritur magna in Deum caritas et gratiarum actio, simulque insignis suae ad fidem vocalionis aestimatio, cum sibi conscii esse debeant, se ab aeterno esse : -a Deo electos, se itaque ab aeterno, antequam exsisterent, a Deo esse dilectos ;-Deus autem eos elegit ¿v «òrọ, in ipso, in Christo, ralione habita Christi eiusque operis redemptionis, quia omnia beneficia divina in uno Christo fundata nobis obveniunt ; neque enim est aliud nomen in quo nos oporteat salvos fieri (Act. 4,12). Haec autem electio.ad fidem intuitu Christi ab aeterno facta in id dirigitur et tendit pro tempore vitae eivat 4c, bene explicant graeci: sts, tva uev (Chrys.), eic tò eiat (Euth. Oec.), ut essemus sancti &y(ouc, segregati a mundo et consecrati Deo, quam conditionem exprimamus in vita, &uópous et immaculati, expertes maculae, sceleris, adeoque vere puri in conspectu eius, coram eo, scil. ut essemus in oculis Dei inculpati, irreprehensibiles; merito adnotat Est. : « addit autem apostolus in conspectu eius, significare volens de vera sanctitate et integritate vilae se loqui, qualis iudicio Dei omnia cernentis probetur ». Quia electio in hunc finem et statum vitae fiat in Christo, simul consequitur, istum statum non posse haberi neque conservari nisi in Christo, in coniunctione cum eo, eius ope et auxilio. Iam Hier. notat, dupliciter legendum esse, ut in caritatevel cum superioribus vel eum inferioribus copuletur. Qui ad superiora referunt, explicant de Dei in nos caritate qua elegit (Oec. Thom. Tust. Nat.); verum obstat ipsa vocis collocatio, qua &v &ráz7 nimis distat ab &£eAé£oxo; alii accipiunt de nostra in Deum et proximos caritate, in qua simus sancti et immaculati (Ambrst. Lap. Bels.); at nec collocatio placet nec sensus; neque enim immediate iungitur £v yzy cum illis attributis et quid sibi vult : ut simus incontaminati seu irreprehensibiles in nostra erga Deum caritate? Restat tertium idemque obvium et optimum, ut cum sequentibus iungatur (Chrys. Thph. Est. Ew. i» &yánn mpoopícas Auts, id quod Hier. pariter admittit et Fulgentius habet : qui in caritate praedestinavit nos (M. 65,654) et Est. inde confirmat, quod Scriptura passim beneficium praedestinationis et salutis nostrae adscribat caritati. Dei Patris erga genus humanum, ut Ioan. 3. sic dilexit Deus mundum etc., item Rom. 5 et 8, et iterum hac epistola cap. 2 Deus propter nimiam caritatem qua dilexit nos convivificavit nos in Christo; ratio quidem haec quadrat in primam expositionem, sed illi obstat hyperbaton, quod per hanc Graecorum expositionem facile evitatur. Simul cum illa aeterna electione Deus destinavit ac statuit ab aeterno in eximia sua | erga homines caritate, ut nobis conferretur adoptio filiorum zooopicas ets vioüsc(av. Benedictio illa spiritualis v. 3 iam accuratius declaratur filia- et heredes, heredes quidem Dei, coheredes autem Christi (Rom. 8,17) et insuper, quoniam estis filii, misit-Deus spiritum Filii sui in corda vestra clamantem : abba, Paler (Gal. 4,6). Hanc autem excellentiam dignitatis et hune iuris titulum ad eximia Dei bona et beneficia Deus nobis largitur per Iesum Christum, per meritum Filii eius naturalis, qui dat potestatem filios Dei fieri his qui credunt (Ioan. 1,129). Quam filiationem apostolus designat : filii Dei estis in Christo, quicumque enim in Christum baptizati estis, Christum induistis (Gal. 3,26. 27 graece). Quod additur in ipsum eic «oxóv, recte explicat Euth. eig vic0sciuv thy si; aùtóv (sim. Oec.), ut fili Dei nominemur et habeamur (7AdM.); Deo concessa, facit filios Dei, quorum indoles ac dignitas filialis spectat ad Deum, refertur ad eum. Haec autem praedestinatio in adoptionem filiorum facta est secundum propositum voluntatis suae xazxX thv e0»oxízxv secundum beneplacitum (v. 9); notat Zier. vocem esse ex graeca translatione assumptam &98oxía PY Septuaginta transtulerunt rebus novis nova verba fingentes. Summa exprimitur libertas Dei in constitutione ordinis supernaturalis ; complacuit Deo tantam exhibere manifestationem suae bonitatis, quanta cernitur in communicatione gratiarum ac donorum ordinis pu ralis. Relucet in ea manifestatione, in illa benedictione spirituali, i filiatione adopliva, in opere CHristi, maiestas et excellentia divinae E tatis, quae est simul ratio cur ei placuerit talem condere ordinem sublimem; quare additur v.-6 in lau lem gloriae gratiae suae, suam enim spectat gloriam, quam a nobis agnosci et laudibus ac actione gratiarum vult praedicari et extolli, « ut ex magnitudine eius in nos caritatis, quae sempiterna laude digna sit, nostra in ipsum benevolentia maiora capiat incrementa » (Zust.). Dei enim in nos caritas (£v &ydmy vpoopícac) in nulla alia re fundatur,nisi in summa eius bonitate quam manifestare ei complacet; est itaque quam maxime 725, favor ipsa eius benevolentia et clementia, quae 74e: sua excellentia et sublimitate splendet, id est, tamquam 55£x gloria apparet, ideoque a nobis laudibus prosequenda est, quem finem Deus a nobis exposcit iz &xatvov BóEns viis yápiTos aoco9. Gratia aulem hic non tam gratuitum donum supernaturale denotat, quam iuxta tamquam a primo suo fonte omnia bona in nos emanant (vide ad Rom.5, 15.17), ad quam igitur etiam nostra praedestinatio ad adoptionem velut sequitur diserte declaratur, quia Deus in sua gratia i. e. in sua erga nos clementia, nos gratificavit, nos sibi gratos acceptosque reddidit et id quidem in.dileeto Filio suo; haec igitur divina benevolentia nobis obtingit nosque Deo gratos aeceptosque facit in Christo, cuius membra fide et baptismo facli sumus. Bene Chrys. ad hoc beneficium clare efferendum vim genuinam ac potestatem verbi &yapízocev explicat : non tantum a peccatis nos liberavit sed etiam amabiles éregáozovc (amore dignos) nos fecit. Verbum yaæpıtoðy profanis scriptoribus incognitum solum legitur Eccli. 18,16 (17) et Luc. 1,28 et hic. Iam graeci illud idem ‘valere aiunt quod ` yaplevra xol £mépasrov motiv twd, gratum, amabilem facere aliquem (cf. Chrys. Theod. Oec. Thph. Dam. Ewth:, eundem sensum vulgatus interpres suo gratificavit attribuit, uti Pelagio praeeunte vix non omnes latini explanatores censent. Eadem explicatio etiam ad Eccli. 18,17 congruit, ubi latinus interpres parlicipium | xeyagtvop.évoc suo iustificatus liberius quidem sed satis fideliter reddidit, ac praesertim ad Luc. 1,28 ubi b. Virgo ab angelo xej«pvcopév salutatur. Cum itaque Deus fideles sibi gratos acceptosque reddidisse dicatur, enuntiari hic doctrinam de iustitia inhaerente seu de gratia sancüificante merito censent theologi. Quod lectionem attinet, plerique testes et editiones praebent ñs, aliiiv *, Thph ^. Genetivum ñs altraclione ad, genetivum praecedentem y4ewoc ortum esse omnes consentiunt. At genelivum hunc non pro accusativo 4v positum esse, ex ipsa notione ys9eow» consequitur; quare assumere diclionem pw yaæpıtoŭy cw, uL significat. Habetur igitur attractio hoc loco liberiore quodam modo, qui apud Paulum et in novo testamento saepius cernitur (cf Rom. 4.17; 2 Cor. 14,4; Eph. 4,1; Act. 1,22; 24,21; 26,16; Iudae 15 etc.): dativus *; est instrumentalis sensuque cum £v 7 plane consonat. np communior graeca ¿v «à hyannwéve, sensu quidem a vulgata lectione (in dilecto Filio suo) non differt, at ob maiorem quae ei inest vim praeferenda est. Christus enim, cum quasi nomine proprio Dilectus vocetur, singulari ratione -et prae ommbus duae cogitari possint Patri dilectus esse significatur. Ut beneficii de quo gratias agit magnitudinem ostendat, varias quodammodo praedestinationis causas complectitur ; efficientem (secundum beneplacitum voluntatis suae), motivam (in caritate), meritoriam (per Iesum Christum), finalem proximam (in adoplionem filiorum i. e. Aliqua notanda restant. Dictionem in ipsum els a)cóy nonnulli antiquiores latini (Ambrst. Thom. Herv.) referunt ad Christum velut ad causam exemplarem praedestinalionis nostrae, quatenus « Christo tamquam capiti et exemplari conformari debeamus, hic per Dei cognitionem amoremque et gratiam, in futuro autem per gloriam » (Lap.). Quamvis haec explicatio aliqua forte probabilitate non careat, cum graecis tamen plerique iuniores etrecentiores pronomen aixóv velut reflexivum ad sententiae subiectum. (Deus) aptius referunt, ita ut dictio eis aùtdy tamquam complementum priori membro ele vtofzoíav adiungatur, utpote quod non satis definitum esse videatur, cum per se non exprimat, cuius filii futuri simus; unde Deus praedestinavit nos, ut per Iesum Christum filii sui adoptivi essemus, ut Euth. ait: ó yàp Iathe mgocptew hule vilevnüqvatadt. Recentissimi editores pronomen reflexivum 3 pers. tempore apostolico formis íxoroU vel ajr09 exprimi solitum esse censent (cf. Tischendorf-Gregory, Nov. Test. HI p. 126; Blass 8 13,1; Winer-Schmiedel, Gram. p. 211). silii electionis ac praedestinalionis nostrae. Ad hanc ulterius declarandam nunc progreditur, exponens quaenam bona spiritualis benedictionis nobis in Christo collata sint (cf. v. 3). Et statim tangitur illud quod ante omnia naturae hominis lapsae conferri debuit v:
1:7
7 in quo habemus redemptionem per sanguinem etus, nos in Christo habere redemptionem non tam significat nos per Christum esse redemptos, quam in eo velut in fonte nunc iam nostram redemptionem reperiri, ita ut non nisi eum eo coniuncli et uniti illam obtinere et possidere possimus; nam £v designat servi vel captivi liberationem quae per iusti pretii Avgov solutionem efficitur. Christus Sanguinem suum tamquam pretium non solum iustum ac sufficiens, sed superabundans divinae iustitiae offerens nos redemit, ergo per sanguinem suum ; vide Rom. 3,25; 6,9; Col. 1,14.20* Hebr. 9,44. 4 Petr. 1,19.1 Ioan. 1,7; Apoc. 1,5; 9,5. Huius redemptionis primum et certo quodam modo primarium fructum appositione subiungit remissionem peccatorum, non condonationem qualemcumque, sed veram remissionem, thy Zgsstv, i. e. ablationem et exstinclionem peccatorum omnium Christus nobis promeruit. Quam aulem excellens hic modus redemptionis sit et quantam bonorum ubertatem pro nobis contineat, indicatur cum addatur secundum divitias gratiae eius, «ùòtoù scil. Dei, de quo antea et postea potissimus lexitur sermo; nam apostolus id praeprimis agit, ut beneficiis quae Deus Pater in Christo concessit recensitis Patris graliam ac clementiam commendet; quam donis non exhauriri ostendit de eius divitiis loquens (cf. Rom. 2,4; 9,23; 11,33). In redemptione et remissione peccatorum iam aperiuntur s divitiae gratiae Dei; verum abundantiores quoque pro liberalitate divina offeruntur v. 8 quae-superabundavit, Ñs &xspíacsuaev quam superabundare fecit; ponitur ^c vi altraclionis (76 7*pvcos «5x09 7) pro 4v» el xegiucsósty rite vertitur, sensu transitivo abundare facere in vulg. 2 Cor. 9,8 et 4 Thess. 3,12, quae eadem notio ex ñs hoc quoque loco exigitur; hanc abundantiam gratiae eic huäs in nobis seu erga nos (relate ad nos) exhibuit Deus in omni sapientia et prudentia, tantam horum donorum copiam conferens, ut abundemus in iis; cf. ¿v similiter 2 Cor. 3,9;8,7.8. Phil. 4,9. Col. 2,7. Eximia illa dona et charismata , intelliguntur, quibus multiplex rerum divinarum intelligentia, sapien- ` lia quaevis pro illustratione mentis, et normae pro quavis prudentia in agendi ralione, fidelibus communicantur; videtur alludi ad largam effusionem donorum-Spiritus (4 Cór. 12,4-11. Rom. 12,6-8. Col. 1,9 1 Thess. 5,19.90). i Cuius doctrinae revelatione effecta sit haec superabundans effusio gratiae secum afferens omnem sapientiam et prudentiam pro cognitione ac vita, declaratur :
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v. 9 ut notum faceret yvopicas, dum nobis notum fecerit sacramentum voluntatis suae sh uuothoov, arcanum illud et reconditum Dei consilium, quod a sola libera Dei voluntate dependet neque cuiquam innotescere potest nisi Deus revelaverit. Hoc secretum Dei consilium describitur in subsequentibus, secundum beneplacitum suum xarà Thy cùdoxiav qòtoð, iterum effertur liberrimum Dei propositum seu decretum, quod proposuit in eo ùy xgo£0ezo £v x9x9, quod in Christo valere etin opus deduci sibi constituit v. 40 £n. dispensatione eis ocixovopízw ad insütutionem plenitudinis temporum. Oixovoyíx proprieac proxime id sonat, quod administratio domus rerumque domesticarum sive suprema ipsius patris familias (toù oixoBeanócou Matth. 20,1 etc.) sive inferior procuratoris ab hero constituti (cf. Luc. 16,2; ubi vulg vertit: villicatio) ; sed inde iam ab Aristotelis aetate de administratione reipublicae fructuumque publicorum tum suprema tum inferiore adhibetur ; a Paulo autem (et Petro) in sermonem sacrum recepta dictio. non tantum ad munus sibi z i ` EPH. 1,107 d 45 veluti procuratori concreditum, ad spiritualium regni messianici bonorum dispensationem et administrationem transfertur (4 Cor. 9,17; Col. 1.28; eodem sensu translato oixovóuoc 1 COR VAAI — TE L7; 1 Petr. 4,10), sed etiam ad supremam aeternamque illam administrationem, qua Deus universum salutis nostrae regnum cum omnibus suis gratiis ac donis praeparavit, in mundum invexit, ad perfectionem paulatim adducit ac tandem gloriose consummabit. Ultima hac significatione in nostro loco. sumitur et addito genetivo plenitudinis temporum accuratius definitur; nam locutione toù c) mpóp.ococ 16» xov (cf. Gal, 4,4) eadem aetas designalur, quae ab apostolo alibi v . LI s DA X . prophetarum usum loquendi, propius accedentibus žoyatoç xætpóç novisnimirum aetas messianica, quae a primo Domini adventu initium sumens secundo eius adventu eatenus terminatur, qualenus Christus omnibus hostibus prostratis electisque in beatitudinem adductis imperium illud, quo adregnum suum fundandum propagandumque usus est, non iam exercebit (cf. Cornely in 4 Cor. 15,24). Tempus autem ipsum in hac dictionevelut vas quoddam spatiosum cogitatur quod decurrentibus periodis, quae generi humano assignatae sunt, impleri debuit, atque plenitudo temporum definitorum (tò zX£goy& töv xo:9ov) advenit, quando spatium praeparalioni regni messianici assignatum erat expletum ipso primo Christi adventu, uti res proponitur Gal. 4,4 at ubi venit plenitudo temporis, misit Deus Filium suum, factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut adoptionem filiorum reciperemus. Cardo rei verlitur in acceptione vocis dvancegod aaa a ', legitur adhuc semel apud Paulum &vaxeozhoizz: Rom. 13,9: non adulterabis, non occides, non furaberis, non falsum testimonium dices, non concupisces et si quod est aliud mandatum, in hoc verbo énstauratur : diliges proximum tuum sicut teipsum. Inde petenda erat explicatio, quae sane haec erit: in hoe verbo diliges colliguntur, continentur et cum eminentia pa N ; A z , 1. Vocem explicat Zorell : repetens breviter rei summam ac caput (xeg&^atov) dico, ad testamenti). A notionem transferimus ad nostrum locum, explicabimus : omnta, quae in coelis et in terra sunt, praeclarissima quaeque bona vel quidquid boni, pulchri, quidquid appetibile reperiri potest in coelis et in terra, omnia continentur et excellenti modo collecta et quasi in unam summam seu formam redacta exhibentur in Christo. Sacramentum seu mysterium Christi excellentia, in quo sunt omnes thesauri sapientiae et scientiae absconditi (Col. 2,3). Est itaque mysterium Dei omnibus patefactum, omnia et singula bona coelestia et supernaturalia pro vita nostra terrestri nobis exhiberi et esse conclusa pro tempore et aeternitate in Christo. Quae cognitio si altas radices in animis egerit, abundanti gratiae Dei accepta refertur (v. 8). nam etsi angelis perditio reputatur (illud) : in ignem’praeparatari diabolo et angelis eius, nunquam tamen illis restitutio repromissa est, nullum mandatum de salute angelorum suscepit Christus a Patre. Quod autem Pater neque repromisit neque mandavit, Christus administrare non potuit ». Neque in Scripturis neque in fontibus traditionis quidquam de salute daemonibus promerenda continetur, e contra in revelationis testimoniis haud pauca reperiuntur de daemonum contumacia poenisque in aeternum duraturis neque unquam finem habituris (cf. Petavius, de angelis 2,8; Pesch, Praelect. dogm. IX n. 668 sq). Inter catholicos theologos quoque aliqui in interpretatione huius loċĉi iustos limites transgredi videntur eo quod ex eo derivare conantur « Christum Dominum angelis (bonis).gratiam ét gloriam meruisse, quippe quae illis data sit propter praevisa merita Christi » (Suarez, de Incarn. diss. 42, sect. 4,2, qui alios eiusdem sententiae allegat). At immerito ex hoc loco impugnatur communis theologorum sententia, qua statuunt gratiam angelis datam a Christi meritis -nequaquam dependere; nam et Scriptura, ubicumque de fine et causis Incarnationis loquitur, solius generis humani redemptionem nominat, et Patres aperte negant Christum pro angelis mortuum esse (ac proinde pro eis gratiam gloriamque meruisse ;-cf. Petav. de Incarn. 42, 10,7 seq. Stentrup, de Verbo incarn. II, 4 p. 326 seq.). Quócamque demum modo locus noster explicatur, nulla ratione cogimur dicere Christi meritis angelos debere suam gratiam gloriamque. Apposite enim Chrys. monet, domum cuius pars collapsa sit, totam dici in integrum restitutam, quamprimum pars quae collapsa erat aedificata et restaurata fuerit; similiter igitur Pater in Christo universa, coelestia et terrestria, recapitulasse dicendus est, quia genere humano, quod lapsum erat, per Christum redempto omnialam ad pristinum ordinem a Patre stabilitum et ad primitivam in Christo unitatem sunt. revocata. Addi potest, si cui haec recapitulandi notio placuerit, quod Hervaeus sentit: « ea quae sunt iu coelis instaurata sunt, i. e. in melius commutata, in Christo, i. e. in Christi operatione, quia in revelatione mysterii Incarnationis receperunt angeli quandam in melius promotionem et gaudium eorum crevit, cum homines in suum consortium coepissent recipere ». Vide ad Eph. 3,10. Benedictio spiritualis (v. 3) nobis contingit in redemptione ac remissione peccatorum (v. 7), dein in omni sapientia et prudentia (v. 8), cuius culmen et fastigium nobis offertur secundum manifestationem arcani Dei consilii in cognitione Christi (v. 9,10); porro aliud adiungitur, quod simul cum iis in Christo nobis confertur (£v 20:9); quare pergitur, similiter uti v. 7, à 6, et novum hoc bonum inducitur particula xaí v. 14 £y & xal ExXnpo8 uev hereditate donati sumus, vel heredes constituti sumus, scil. regni Dei; haud bene vertitur in vulg in quo etiam (et nos) sorte vocati sumus, quod neque ad vocem graecam salis congruit neque - ad sensum et ulteriorem explicationem benedictionis coelestis; perperam quoque additur et nos. Proprie quidem xX1ov significat sortiri, sortitionem instituere, ac frequentius rem vel personam àliquam sortitione vel sorte designare ; quam designalionem interpres vulg. per vocationem explicuit; unde interpretes latini saepius de vocatione divina explicabant : Sorte, i. e. gralia divina, divina electione, non nostris meritis vocati 50 ‘EPH. 1,11 n S sumus ( Thom.); at de gratia vocationis hoc loco sermo esse nequit, neque Paulus de vocatione elegisset verbum :Je«poiv. Vox ipsa xoc translate haud raro rem significat quae sorte alicui tribuitur vel gratis obvenit (cf. Deut. 19,12. Act. 1,27 ; 8,21). Quia autem partes hereditatis singulis sorlitione assignari solebant, xìñgos etiam idem valet quod hereditas ; cf. Num. 32,49 &n£yopev oc. xXMpouc uy, hereditates vel possessiones nostras; Deut. 3,48; 5,31 etc. Dominus Israelitis Palaestinam dedisse dicitur èv x)po, et Deut. 5,33 5 47, 7» xXneovouwssse, terram quam hercditabitis. Qdia autem Palaestina filiis Israel in hereditatem ac possessionem divinitus data typus estsalutis messianae et aeternae beatitudinis (cf. Matth. 5,4) mirum non est, quod haec quoque in libris sacris novi foederis EAE E xXÁnoo; vocatur (Act. 26,18, Col. 4,12; plerumque tamen x\npovopia). Porro sicut Palaestina appellatur Israelitarum »poc, xingovop.la;, hereditas, ita vicissim populus Israel ipse, quem Deus sibi peculium élegit (Ex. 19, 5) xAñcos hereditas vel possessio Domini vo- . catur (Deut. 4,20; 9,29. Is. 19,95). Qui loquendi modus-etiam a novo testamento non abest; ita Israel Dei (Gal. 6,16) et xXzcoc (4 Petr. 5,3). Inde Patres videntur ansam cepisse ad viros illos, qui sacro ministerio deputati. et consecrati prae reliquis fidelibus peculium Dei constituunt, nomine x\ñpos designandos. : Hae vocis xňńpov significationes translatae etiam notionibus verbi derivati xxqgo?v ortum. dederunt. Ita nomine xX/4po» mox satis vulgato pro ministris sacris xXcoov induit nolionem aliquem sacrum ministrum facere. Hane. notionem supponit Eu/h., qui de solis apostolis locum explicans vocem declarat : a Christoad apostolatum el praedicationem sunt deputati (àXmpó0nszv); similiter Ambr. ex voce colligit, dispensationem praedicationis his solis, qui ex Iudaeis crediderant, a Deo decretam esse. Quam explicationem admitti non posse iam ex eoapparet, quia apostolus neque de solis apostolis neque de solis Iudaeochristianis loquitur, sed generatim de fidelibus. d Alii propriam verbi significationem retinentesnostrum iXrnoó6nuey cum. S. Ambrosio (de exhort. virg. 6,39) vertunt sorte constituti sumus vel , potius sorte. destinati sumus, illudque membro mox sequenti (ut simus in laudem gloriae eius) arcte connectentes cum "Theod. interpretantur r sorte (utique divinitus gubernata) constituti sumus,... ut simus.in laudem gloriae eius ». Etsi autem haec constructio. per se a ziden possit. el facilis, tamen nequit probari. Sensus enim, utut verus est, ad nostrum locum non congruit. Nam. Paulus duobus beneficiis specialibus, quae. in adoptione continentur omnibusque filiis Dei conceduntur (peccatorum remissioni et. supernaturali institutioni) iam enumeratis veluti tertium beneficium non potuit addere finem. ultimum, propter iam immediate ante enumerationem beneficiorum specialium manifestationem divinae gloriae velut adoptionis finem ultimum iisdem fere verbis indicavit (v. 5.6) atque in fine totius huius sectionis (v. 14) denuo indicaturus est. d » Neque sufficit explanare : assumti sumus in populum Dei. Id quippe et 8-10 novas partes et. dona illius benedictionis spiritualis affert, ita hic quoque in v? 11, uti postmodum in. v. 13-14 novam quandam rationem illius benedictionisassignare voluisse censendus erit. Atque id praeclare habetur, si notionem priorem (x3750c i. e. xXwpovopíx, hereditas) supponentes ex ea explicamus xJ«poüv hereditatem distribuere, heredem constituere, xXvoUc0xc hereditatem accipere, heredem constitui. Quam notionem merito assumimus (cf. Is. 17,14 graece et xX4geovoustv Ios. 17,14. Prov. 13,22; Is. 53,12), quae etiam apud. profanos invenitur (xX:poUs0ot sortitione aliquid attributum accipere); eam secutus est ille latinus inhereditatis et sortis, per quae in Christi partem venimus, ostendit nos de alia potestate ad aliam. transmigrasse ») eamque. alii; proponunt. (Tust. regnum Dei, heredes constituti sumus regni, Deus dignos nos fecit in 23. 4,6sq.), nam iusad coelestem hereditatem veluti sorte nobis obvenit (Nat.)-. à bis proponitur tamquam donum: magnificentiae et liberalitatis Dei (cf. v. B) praedestinati secundum propositum eius, ultimum fundamentum salute et beatitate aeterna ex uno: beneplacito Dei pendet ; vel, üt theologi lóquuntur, praedestinatio complete spectata non innititur praevisis nostris meritis, verum. ultima etus ratio est liberum Dei propositum (xarà ap60estv, V. 9 xard thy cóBoxízv ele.) ; iam quantae sit efficaciae et quomodo unice ad consilium voluntatis. divinae referatur, cum emphasi effertur : qui operatur omnia secundum consilium (xarà thy Bovy secundum: decreverbum éveeyeiv operationem significat efficacem (Est. Y}. Uti in v. 6, ita hic quoque praedeslinationis nostrae et electionis ad - gloria Dei
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v. 12 ut simus in laudem gloriae eius, vult enim Deus habere consortes et participes gloriae suae, quia in hac participatione gloriae Dei excellentissima sunt documenta et argumenta, quanta magnificentia: et liberalitate Deus pro sua bonitate electis suis coelestia beneficia et seipsum tribuat; inde gloriam suam manifeslat ab omnibus summis laudibus celebrandam. Verum non tantum in futuro, in ipsa possessione gloriae coelestis fideles erunt in laudem gloriae eius ; iam nunc, ait apostolus, sumus in laudem gloriae eius, scil. tamquam tales qui ante spéravimus in Christo, quia lam spem nostram collocavimus in Christo nunc antequam plenam manifestationem regni Dei et hereditatis nostrae adipiscamur; speravimus enim omnes anle tempus impletionis et spem nostram direximus in Christum sola annuntiatione bonorum illorum nobis facta. Hac autem fide et spe, quam verbis divinis exhibuimus, Deo gloriam tribuimus, sumus in laudem gloriae eius. Bene explicat. TAph. zobe noonànıxóraç qui priusquam instet futurum saeculum, speramus. : Verum est, longe plerosque ex veteribus et recentioribus aliter explicare. Videnl enim ea voce «obe mponzixóva; jam induci distinctionem Iudaeos inter et gentes ; illos iam sperassein Christum antequam nomini christiano consecrarentur; unde volunt ea voce solum designari fideles. ex ludaeis, Iudaeo-christianos. Sed merito dubitare licet sitne haec explicatio ex mente apostoli. Nam in omnibus quae antecedunt à v. 3 nos etc. de fidelibus generatim usurpabatur ; de distinctione inter Iudaeos el gentes solum infertur sermo explicitus cap. 2; novum beneficium, de quo mentio fit v. 14, iterum pertinet ad omnes et est ulterior quaedam explicatio illius benedictionis spiritualis qua Deus nos benedixit v. 3; etiam a v. 15 et sq. apostolus eos solum alloquitur ad quos epistolam dirigit, id quod iam facit v. 13, ubi pariter secundum stilum epistola- - rem sermonem inflectit ad eos quibus mittit epistolam et xoi ópeic-et vos dicendo declarat de ipsis quoque valere cuneta quae exposita sunt. Si fideles nunc vocat nponìnixóras, haec appellatio bene congruit ad ixinoó- 9nsv, heredes constituti sumus, hereditatem accepimus ; eam enim completam nondum possidemus, verum antea spem nos olim possessuros illam esse tenemus. Neque valet dicere: omnis spes ést de re nondum obtenta, ergo in antea sperare voluit apostolus Iudaeos designare. Hoc loco enim apostolus efferre vult, nos omnes spem concepisse in Christum et quidem eo tempore, quo hereditas illa coelestis et eius possessio, sicuti nuncadhuc, plane estfutura. Duplex spes itaque exprimiturin mpockminet, spes in Christum et spes enascens ex spe in Christum, i. e. altera spes in gloriam futuram. Rem explicat TAd M. :« qui et ante exitum rei credidimus Christo et de his spem accepimus ;... nam quod dixit qui ante speravimus in comparatione incredulorum dicit; ut dicat illos qui ante exitum rei, per illam fidem quae in Christo est, qui etiam et ista se adquirere sperant ;... et quod dicit nos, non de illis qui tunc erant dicit, sed in communi de omnibus qui quolibet tempore credunt » (Swete, I, p.131). In salutatione v. 2 gratia vobis et pax allocutus est eos qui legunt vel legr audiunt epistolam ; deinceps in universum ad fideles sermonem extendit, iam opportunum censet se ad eos convertere quibus epistola destinatur, ut explicite efferatur quae de cunctis dicta sint, etiam ad suos spectare lectores
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v. 13 in quo et vos cum audissetis verbum veritatis, est Dei, aeternae veritatis, sit verbum (Thom.), aut ratione claritatis, quia obscuratum (Chrys.), quam ratione suae praestantiae, quia nihil nisi veritatem, omni prorsus errore excluso, eamque divinitus revelatam conünet. Haud male Zap. aliique indirecte innui volunt antea alios magislros, falso promittentes veritatem, iis praesto fuisse. Hoc verbum veritatis appositione declaratur esse evangelium salutis vestrae, evangeln fide suscepti. effectus explicatur, salus aeterna fidelium. Evangelium esl quippe virtus Dei (efficax Dei instrumentum) ad salutem omni eredenti (Rom. 1,16). Hac appositione inserta apostolus repetit àv à in quo et altero participio adiecto xoi ziecsóoavcsc absolvit sententiam inceptam addens alium effectum et aliud donum, quod evangelium auditum et fide susceptum ex liberali Dei decreto subsecutum est et credentes signati estis spiritu promissionis sancto; per prophetas Deus iam olim promiserat Spiritum sanctum tempore messiano effusum iri (Ioel 2,28. iri Christus promiserat (Joan. 14,16.26; 16,7) ; unde vocatur Spiritus promissionis, utpote promissus (Theod), ex promissione datus (Thph.) vobis annuntiatus (Euth.), vel ut Vict. habet, Spiritus promissionis Christi ; signati estis, simul cum dono adoptionis filiorum acceperunt Spiritum sanctum (Rom. 5,5; 8,415. Gal. 4,6), tamquam sigillum, quod animis impressum eos singulari modo velut filios adoptivos, qui 1us haberent ad hereditatem et ad Deum pertinerent, demonstraret; signati estis velut Dei-2&yoc xai xX5eos (Thph.) ut Dei sors et pars (hereditas), vel, ut ait Oec., Spiritus sanctus qui innumera bona promittit, simul antea esset adhibitum — dein quod secundum hanc interpretationem verbum àzojsw audire hic idem. valeret quod cum fide audire; nemo enim in Christo esse potest, nisi cum fide audierit evangelium eique se subiecerit; ac proinde participium zisteósavtes (postquam ,credidistis) tautologice additum. Alii ex antecedente supplent: in quo (Christo) et vos evangelio' audito spem vestram collocastis (cf. Est. Tust. Nat.) ; sed valet idem, quod verbum audire velut synonymum cum stcceósw esset sumendum. Alii demum malunt supplere in quo et vos ixÀqpibünce (ex v. 11) evangelio audito heredes estis constituti (Lap. Henle); sed in v.41 id iam etiam de iis qui epistolam legunt dictum est, ergo inepte repeteretur quasi antea non de omnibus fidélibus sermo fuisset; dein habetur idem quod iam dictum est, verbum audire non esse synonymum cum credere, et:si esset, haber oirr tauiologis: — Durissimo anacolutho Simar (Theol. d. h. Paulus, ed. 2 p. 220) participium miotevsayvtes quasi pro verbo finito ¿ntoteboate positum esse AFbM dir alterumque iy © non parallelum habet cum priore, sed cum ‘Chrys. Thph. Euth. paucisque modernis ad e9ayyeAcov refert : quo (Christo).et vos — audito verbo veritatis, evangelio salutis vestrae in Hx etiam credidistis — Digne estis Spiritu sancto promisso. Qua perplexa constructione multo simplicior et clarior est illa anacoluthi ratio, quam ab Ambrst. et ThdM. (omissione alterius à» 6) insinuatam et ab Hier. disefte vindicatam cum haud paucis modernis quivis facile adoptaverit; dicamus itaque álterum iy œ esse repetitionem praecedentis utique per,se supervacaneam. Aliqui, uti Est. malunt sigillum Spiritus sancti intelligere de charismatis (similiter, uti 2 Cor. 4,22); at discrimen iam in eo est, quod 2, dicuntur, nostro autem loco de omnibus fidelibus agitur et enuntiatur generalis veritas, quae a dono particulari charismatum non dependet, neque nostro loco describitur Spiritus sanctus velut distributor charismatum, sed tamquam sigillum, quo adoptio filiorum et ius hereditatis vel donatio roboratur (Nat. Lap.). Ipsum Spiritum sanctum acceperunt inhabitantem in eis, atque de eo inhabitante hoc loco agi et non de disiributione charismatum, pariter elucet ex eo, quia v. 14 Spiritum promissum, quo fideles obsignantur, arrham dicit hereditatis nostrae ; charismata autem, quae interdum ipsis conceduntur peccatoribus neque communiter iustis dantur, futurae hereditatis arrha vel pignus appellari vel aestimari minime possunt ;
1:14
v. 14 qui est pignushereditatis nostrae, esse legendum ôs diserte Oec. affirmat ; &ocapóv luces vertitur gamentum datur », vel accuratius loquitur Euth. àpoafov piépos EOT} c0 ov, pars est totius. Est scil. arrha prima pars pretii, quae in emptione eum in finem solvitur, ut integri pretii postea solvendi fidem faciat. Discrimen bene assignat Aug. « melius dicitur arrha quam pignus; haec liam non negligendam. Et pignus quando datur et arrha quando datur, ideo fit, ut quod promittitur impleatur ; sed quando datur pignus, reddit homo quod accepit, re completa propter quam pignus accepit ; arpha autem quando datur, non recipitur, sed superadditur ut adimpleatur » (sermo 378 ; of. serm. 23,8; vide Cornely, Comment. in 2 Cor. p.48); similiter TAM. : «hereditatem vocat ipsam futurorum bonorum Ífruitionem ixóAzosw, -arrham hereditatis hodiernum | Spiritus donum (thv ivcaiüx Bóst» toù mveóvaros perfectam Spiritus largitionem exspectantes brevem quandam delibationem (Bpoayeidv tiva kxapyh» coU zaxpóvvoc) receperunt ». De quo discrimine saepe monent (cf. Thom. Just. Lap. Bels, Henle etc.) Recte tamen Thom. notat, Spiritum etiam apte dici pignus ; « nàm per Spiritum sanctum Deus nobis diversa largitur, quorum quaedam manent in patria, uli caritas, quae nufiquam excidit (4 Cor. 13,8) ; quaedam. vero propter imperfectionem non manent, sed evacuabuntur, sicut fides et spes; sic ergo s. Spiritus dicitur arrha per respectum ad ea quae manent ; pignus vero per respectum ad ea quae evacuabuntur ». Et Dam. &egafovx explicat &py'v xvíjococ.. Merito nos attendere iubent (Irenaeus c. haer. 5,8,1, TAdM. Theod. Thph. Oec. Aug. Hier. etc) arrham non esse nisi parvam partem rei promissae, atque ex magnitudine rei nobis datae, Spiritus sancti nobis inhabitantis, nobisconcludendum esse ad immensam magnitudinem hereditatis promissae; si arrha tanta est, quanta erit ipsa possessio completa et perfecta ! Sicut nostrum ius ad hereditatem constituitur et fundatur in Christo, in nostra cum Christo unione v. 41 êv à xoi ixmpónuev, ita pariter in eo fundatur et in eius unione habetur nostra obsignatio v. 13 év ó.... ċcopayisõnts, quae obsignatio ulterius declaratur in nos sumus zee5/nsis, acquisitio, et Thph. eiusdem acceptionis meminit, quae notio plane est ad rem. Nam etiam LXX hebr. nob peculium semel ea voce explicant, Mal. 3,17 £covzaí wo: ei; nèprmotnow, erunt mihi in peculium. Iam eodem nomine in novo foedere appellari fideles et coetum fidelium, iam ex eo patet, quia isti in sortem ac conditionem populi electi ingressi sunt; undedicitur Act. 20,28: ecclesia Dei quam acquisivit (neprenorjoato) sanguine suo, et 1 Petr. vocantur fidelés Aa? cis xspmofnsiw, populus acquisilionis, quem scil. Deus sibi acquisivit et peculium fecit. Ouare merito vox intelligitur de coetu fidelium, seu de ecclesia. Obsignatio igitur eum in finem fit cis 4xoXóteos, ut tandem habeatur redemptio perfecta, scil. ut fructus redemplionis semel et perfecte a Christo peractae etiam in redemptis plenus ac perfectus appacorporis immortalitate sitam si spectaveris, nostra redemptio hisce in Christus nobis promeruit, bitantis Spiritus sancti, et cis sumitur non sensu Spiritus sanctus est arrha nomen quod nominatur non solum. in hoc | mavzóe yd €. ! ) uóvoy è saeculo, sed-etiam in futuro. 92. Et omnia | xà roe Mu I DM M subiecit sub pedibus eius et ipsum dedit 29. xal závta Reda nò toùe ibat Ar caput supra omnem ecclesiam, 93. quae est | zai avtoy tütxey xeQa hv bnip návta tij uc corpus ipsius et plenitudo eius qui omnia xÀnoía, 93. ws 6ovlv 10 oO. adcog T. in omnibus adimpletur. | mAxeou« coU tă xávca èv riot s)agovudyoo. S * i In v. 15 om ayanny tny N* BAP. Or. Hier. at legendum esse DEFG cum omnibus fere minuse, Chrys Theod Cyr alex Dam Thph Oec, cum versionibus, satis constat. In v. 16 om ugoy NABD mu minusc, go. In v. 48 B om vuwv. In v. 19 ec vuxc DFGP alq minusc A gratiarum actione de eorum perseverantia in fide et caritate exorsus (46 b.17), quo cognoscant, quae sibi spes ex vocatione divina exorta sit quantaque sit gloria hereditalis inter sanctos repositae (v. 18), cuius praestantiam credentibus destinatam expendant: secundum supereminentem Dei virtutem qua Christum glorificavit (19-21) supremumque caput Ecclesiae statuit. — Quemadmodum praecedentem partem absolvit, modum tamen expositionis eatenus mutavit, qualenus non iam per laudationem Dei, qui fidelibus beneficia contulit, argumentum tractat, sed precationis forma adhibita ita a Deo pro fidelibus expelit cognitionem beneficiorum, ut illa simul recenseat et ex parte describat, Exposuit aposlolus beneficia in benedictione spirituali ~ fidelibus collata : redemptionem, remissionem peccatorum, supernam illustrationem, ius hereditatis acquisitum, adoptionem filiorum per Spiritum sanctum inhabitantem; tamquam per arrham,obsignatam. Ad haec beneficia respiciens eaque summopere aestimans impellitur ad Deo gratias - agendas eo quoque quia dona illa in fidelibus permanere et suis fruclibus sese manifestare nuper certior est. factus. Unde v. 13 propterea, non est cur solum ad v. 13-14 referatur (ut Hpt. vult), recte cum aliisad omnia antecedentia pertinere dicitur (Henle, Bels. Ew.), ta ut ea omnia menti apostoli obversentur eiusque animam ad gralias agendas impellant, et ego, praeter se omnes fideles et praesertim eos, qui apostolo bonos illos nuntios attulerant, Deo gratias persolvere supponit et indicat, audiens fidem vestram thy xab’ óuxe xíovw (cf. Col. 4,7 «à xax '&u£, Act. 18,15; 26,3) quae est in Domino Iesu i» «à xopío, in eo fundatur fides, in eo habet originem et incrementum et in eo firmiter consistit et "manet, et dilectionem in omnes sanctos, in omnes fideles qui baptismo Deo et Christo sunt consecrati, sacri &yto:. Mentione facta dilectionis simul ostenditur fides non sterilis, sed fruc58 unem. 4347. — libus et bonis operibus se manifestans (cf. Gal. 5,6. Iac. 2,24 sq.). Apposite Chrys. adnotat fidem ac dilectionem velut admirabilem (cf. 4 Thess. 4,3. 2 Thess: 1,3. Col. 4,4 ete.). Quanti aestimet haec dona el quantum sibi cordi sit eiusmodi virtutibus imbui animos fidelium pro vobis, quotiescumque scil. preces ad Deum fundit, memoriam vestri faciens in orationibus meis; eodem sensu dicit alias se semper, sine intermissione, «ávtoze, G»ursínros orare pro fidelibus (4 Thess. 1, 2.3. Rom. 1,10. Col. 1,4). Merito 1ubet Chrys. nos considerare hoc loco amorem vere apostolicum Pauli, utpote qui continuis precibus gratiarumque actionibus, quae in omnibus fere eius epistolis leguntur, beneficia in discipulos suos et in omnes fideles collata velut sibi ipsi data exhibeat. Iam declarat, quomodo memoriam eorum faciat in orationibus Christi, ita iam v: 3 Deum Patrem nominavit, à quo praeclarissima quoque sperantur. Et videtur consulto appellari Deus Domni nostri, quo titulo efficaciter quasi monetur, ut opus, ad quod Christum misit in mundum, eliam potenti subsidio apud fideles promoveat ; insuper fideles intime cum Christo Domino nostro iuncli, tamquam membra Christi Oec. : « apostolus Deum semper iuxta subiectam materiam appellat : patrem misericordiarum (2 Cor. 1,3), Deum pacis (2 Cor. 43,41), Dominum virtutum (Ps. 23,10); nune autem patrem gloriae, quia maximam gloriam donavit generi humano; omnia quippe beneficia nobis tradita nomine generali vocat gratiam, ulpote nomine apud nos magnificenliore ». Verum hic potissimum pater gloriae vocatur, quia gloriosam fidem, sapientiam, cognitionem graliamque novi testamenti fidelibus per Christum exhibet (Lap.) et in antecedentibus iam ter proposuit apostolus Deum cuncta largiri in laudem gloriae suae, unde rite advertit Henle Deum esse continuo creatorem suae gloriae, eum esse sensu eminenti patrem gloriae. Hisce itaque titulis petitionem suam commendat et fulcit : ut det. vobis spiritum. sapientiae et revelationis 4n. agnitione eius, spiritum hoc loco non ipsum Spiritum sanctum intellitestamenti, quem apostolus alias queque adhibet, satis apparet varias animorum affectiones addito nyepa describi; ita cui Deus dat prudenliam, is dicitur repleri spiritu prudentiae (Ex. 28,3) et cf. Num. 5,44; sciatis elc tò eiBévat us, ut certo cognoscatis, clare sciatis, quae sit spes vocationis eius, scil. Dei, ad quam spem vos Deus vocaverit, quae et quanta bona. vocatione divina vobis proponantur. Spes dicitur sensu obiectivo pro re sperata ; cf. Col. 4,5 *; £vris À &xoxetévm èv o9pxvoic. Petit itaque apostolus, ut clare A et viva fide intelligant quae et quanta sint bona fidelibus a Deo praeparata et ultimatim in coelo possidenda, quae vi divinae vocationis ad fidem ob Dei fidelitatem se obtenturos esse sperare possint ac debeant. Haec autem spes altero membro etiam accuratius determinatur : tis xAoUcvoc quae divitiae gloriae hereditatis eius, her editas a Deonobis destinata ultimatim consistit in divitiis gloriae, et petendum est a Deo, ut apprehendamus «& ô xAo)cvoc, quam dives, copiosa et abundans sit haec gloria ( Lap.), quam opulenta, splendida, magnifica ( Est.) sit haec gloria hereditatis seu regni Dei. Agitur hoc loco de gloria hereditatis nostrae, cuius arrham iam possidemus v. 14 et quae nobis iam altribula est v. 11, quae iure ad nos pertinet et in adoptione filiali quoque exprimitur. Haec hereditas dicitur - hereditas Dei tanquam auctoris et largitoris, dicitur hereditas nostra, nobis destinata, a nobis possessa in sua inchoátione et demum in gloria plene attingenda. Hisce suppositis facile explicatur id quod legitur additum zn sanctis èv col; &ylo:s, &yt10v sunt et appellantur fideles hisce im terris viventes (cf. v. 1). Unde iam solvitur quaestio, pertineatne èv &yíorg ` ad integram dictionem (divitiae gloriae hereditatis), an ad hereditatem tantum. Nam hac in terra oi £yv« gloriam hereditatis non possident ; hereditas autem reponitur in sanctis, apud eos invenitur, iis concredita est; est enim hereditas nostra. Et revera videtur hoc loco poni in sanctis simpliciter pro 4uov, qui genetivus non potuit addi post xìnpovouias 20-09, cum tamen sensus totius sententiae alius non sit, nisi hic : quae: sint divitiae gloriae" hereditatis nostrae quam Deus nobis dedit. De modo dictionis vide Act. 20. 32 xXw«povouíxv èv «oic dpwxcpévow, 26,18 xXnpov év tois ġyiacuévors (et alia apud Henle). A c Porro petit apostolus, ut clare cognoscant
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v. 19 quae sit supereminens: magnitudo virtutis eius in nos qui credimus, erga nos credentes, cic *uxc toc mioteúovtas tamquam tales qui credunt, Deo adhibent fidem; Deus: exhibet et manifestat supereminentem magnitudinem suae potentiae ; apostolus cum emphasi seligit et cumulat verba desiderans, ut quam fir-/ missimam persuasionem de maxima Dei erga se potentia animis insculpant. Sed quorsum ? Adnotat Est. hanc. parlem exponia Chrys. Thph. de virtute seu potentia Dei, qua utatur in vocandis infidelibus ad fidem et convertendis ab omni vitiorum genere — ad quam rem utique opus: esse potenti gratia — et ita etiam exponunt Lap. Nat. Iust., similiter ` Bels. quoque loquens de miraculo iustificationis. At bene pergit Est. = i EPH. 1,19-20. 61 « verum si contextum apostoli consideremus magis apparebit eum loqui de futuri saeculi bonis quae adhue speranda restant i.e. de beata resurreclione et gloria coelesti; introducit enim resurrectionem et gloriam Christi, ul doceat nos sperare, quod eadem virtute Dei similiter resuscitandi sumus ad vitam immortalem et gloriosam». Atque revera in hoc contextu non est sermo, quomodo pervenerint ad fidem, ad conversionem, ad -iustificalionem, neque quomodo haec iustlificatio in dies crescere possit {quem sensum admitti posse Bels. censet), sed sermo est : Tis h Anis tis xXáosoc, tis b mAoUtoc ths Dózm, ergo ut haec bona, ad quae a Deo vocantur, ut has divitias gloriae et rite aestiment et spe invicta mediis in tribulationibus firmissime in animis retineant, apostolus efflagitat pro illis gratiam bene intelligendi summam Dei promiltentis potentiam, quae potentia fundamentum praebet inconcussum spei fidelium (cf. Henle). Causam et nexum similem Theod. Ambrst. Dam. Euth. Thom. Cai. aliique proponunt. Iam indicat apostolus, quomodo nobis efforrhare debeamus notionem de hac supereminente magnitudine virtutis Dei, ex qua simul excellentiam spei vocationis nostrae et gloriae meliamur; mittit nos apostolus ad ea quae Deus praestitit in Christo homine, ut indehabeamus firmissimum argumentum eius potentiae fet spei nostrae : secundum operationem potentiae virtutis eius; xarà secundum etc refertur ad sententiam ti «5 véys0oc, haec scil. magnitudo virtutis Dei colligenda est et dimetienda XATO Thy &v£o eeu efficaciam, seu vim et vigorem TOV Xo& touc Tc icy boc 22:00 potentiae fortitudinis eius; en quomodo voces conquirit et cumulat ad suggerendam in nobis sublimem de Dei potentia notionem. Nomina ita distinxeris : nomen ic;óc synonymum nominis 2óvzp:c facultatem significat qua quis quidpiam efficere valet; eius aulem significatio, augetur tum praecedente nomine xpzzow, quod ipsam quoque virtutem aut robur sonat, sed vittutem potius victricem, quippe quae superatis difficultatibus et obstaculis probetur, tum nomine regente £veoyeízc, quo proprie efficacia virtutis designatur; ergo Deus egit secundum efficacis- - simam suam et insuperabilem virtutem suam. Argumentumomni exceptione maius potentiae illius etcertitudinis spei nostrae eiusque excellenliae est tamquam exemplum vivum ipse Chris- -tùs homo glorificatus ; unde
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v. 20 quam operatus est ñy èvhpynxey quam efficaciter exercuit et exercet seu exserit adhuc continuo (attende vim et - nolionem perfecti graeci) in Christo, et primo quidem suscitans illum a mortuis, &1síoz; eo quod eum suscitabat xai xa0/szc et eum sedere fecit ad - dexteram suam in coelestibus, consortem eum fecit divini imperii et ea ratione eum exaltavit summa dignitate instructum. Ut firmum habeamus fundamentum pro spe vocationis nostrae, apostolus efficacissimam Dei vim ac fortitudinem commemoravit eamque nobis nunc proponit in suscitatione Christi a mortuis, quod est documentum insigne divinae ram humanam eum. a Patre. suscitatum esse £yso0svox dicit (Rom. 4, 24 seq : 6,4.9.8,11. 34; 10,9.1 Cor 6,14 ; 15,4.12 sq. ; nota in. vulgata saepe adhiberisurgere, resurgere, ubi graece habetur érye(óes0m: suscitari). Eodem modo dicitur in altero membro xaðísas eum sedere fecisse ad dexteram suam; «Filius a dextris Palris esse dicitur, ut qua Deus illi excellentiamque adeptus et in potissimis bonis honoris ac gratiae gloriaeque a Deo ei communicatis constitutus esse denotetur » (Lap.). Sessione hac declaratur itaque suprema excellentia supra omnes creaturas, suprema ac singularis beatitudo, supremum dominium in coelo et in terra a Patre Christo collatum (cf. Thom. Summa IJI qu. 78, a. 1-4 Stentrup, de Verb. inc. II, 2; thes. 71). Summam Christi exa dope ac dignitatem apostolus ulterius (v. 91-23) describit ; qua enim potentia Deus Christum exaltavit, eadem potentia etiam illa maxime admirabilia et grandia cirea nos («X x«0" huls önephohxà, Buth.) efficit. Et de Christi quidem dignitate supereminente in coelestibus dicit v. 21, supra, nsgayo longe supra, omnem principatum et potestatem. et virtutem et dominationem ; nomina quidem sunt abstracta, at iis creaturas vivas ae potentes declarari, non notiones, jam patet ex oppositione ad Christum. Quattuor istis nominibus, quibus rationes quaedam gubernationis, dominii, administrationis connotantur, hoc in loco neque magistratus humanos neque humanos una cum angelicis, sed solos angelorum ordines seu classes designari, communior fuit interpretum catholicorum sententia inde a Patrum aetate, atque hodie (uti dicunt Zpt. Ew.) etiam inler acatholicos communis est. Id iam tus elevatus sit, agatur. Porro ex supremis.creaturarum spiritualium ordinibus eos esse qui recenseantur, non tam nomina docent, quae | secundum Hier. (Comment. et in Apolog. c. Ruf. 1,23) alias elasses sibi subiectas supponant, quam contextu evincitur, ex quo elucet apostolum Christo summam dignitatem summummque in coelo loeum assignare, ac proinde excellentissimas creaturas spirituales nominari debuisse. Idem tens longiorem enumerationem nullas esse creaturas asserit, supra quas Christus non elevetur, quocumque demum nomine, seu honoris, potentiae, dominationis titulo vel auctoritate, nominentur. sive in hoc saeculo quo vitam agimus, sive in futuro; in periodo coelesti . scs messiani. Ceterum vide ad 3,10. S Interpunctione in vulgata conspicua : in nos, qui credimus secundum operationem potentiae virtutis eius, videntur multi interpretes latini inducti esse, ut totam Dei potentiam hoc loco in'sé et in exaltatione Christi descriptam referrent ad modum quo Deus infideles adducat ad fidem. At melius vidit ea in re Cai. «et ne incredibilis huiusmodi superexcellens magnitudo divinae potentiae credatur futura in nos, manifestat eam a simili efficacia, quam iam exercuit in Christo. Hanc enim similem efficaciam significat dicendo : secundum operationem potentiae fortitudinis eius quam operatus est in Christo Iesu. Ita quod particula ers. operationem refertur ad particulam supereminens magnitudo potentiae, etc. ». Sententiam et mentem apostoli solum ex parte attingunt, qui in ATAT Christi nihil aliud deprehendunt nisi exemplum; ita Ambr. : « exemplum salutis credentium et gloriae in resurrectione Salvatoris consistere profitetur, ut ex ea cognoscant fideles quid eis promissum sit ». Eodem modo scribit Thom. ad v. 19 : « enumeratis beneficiis quae apostolus conferenda optat Ephesiis in futurum, hie consequenter ponit formam et exemplar illorum beneficiorum. Sicut autem vita Christi est forma et exemplar iustitiae nostrae, ita etgloria et exaltatio Christi est forma et exemplar gloriae et exaltationis nostrae ». Haec quidem vera sunt, at rem non exhaüriunt. Argumentum potius. proponitur quo fideles efficaciter docentur ut ad excelsam illam spem animos firmiter erigant, ut eig xo ci:va: omni ex parte consistat. Hoc autem argumentum conficitur ex Dei potentia manifestata in Christi exaltatione (cf. Dam.). Porro describitur dignitas et exaltatio Christi simulque affertur ratio, cur haec Christi sublimis excellentia sit pro nobis firmum spei et gloriae argumentum (v. 22-23). Ad Christi dignitatem pertinet universale dominium, quod constructione mutata i. e. verbo finito loco parlicipiorum inducit et verbis psalmistae profert
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v. 22 et. omnia subiectt sub pedibus-eius, cf. Ps. 8,7 et Hebr. 2,8 : in eo enim quod omnia ei ; subiecit, nihil dimisit non subiectum. Quod dominium Christus, ex mor- - tuis resurgens sibi attribuit : data est mihi omnis potestas in coelo et in terra (Matth. 28,18). De: verbis psalmi eorumque ad Christum applicatione vide Cornety, Comment. 1 Cor. p. 477. Iam idem Christus, cui omnia subiecta sunt, constitutus est caput ecclesiae; et ipsum dedit eaput supra. omnem. ecclesiam xegxXiy» Unio navt tH £xxXt(oígy dedit eum capul super omnia ecclesiae, ut scil. fideles ex capitis excellentia magnitudinem et certitudinem beneficii in ecclesiam, in suum ipsorum coetum et proinde in se ipsos collati colligant et clare cognoscant. Ad 'hanc conclusionem indicandam, cumemphasi ponitur in initio xci ajró», ipsum illum, de quo adeo magnifica dieta sunt; ad explicandum ni TANTA —€— assumebant traiectionem : ita iam Chrys. Ñ sv vta org. quam maxime probabile : et ipsum, qui est super omnia (prout syr. quoque); verum eiusmodi traiectio est admodum dura et hoc loco valde supervacanea, cum modo dictum sit Christum esse super omnia et in collocatione xci aoxóy idem exprimatur. Debet zo návta referri ad xeqxMv, tionem capitum inferiorum, nam hoc in loco caput minime habet significationem praefecti seu domini, potius proprium suum capitis sensum relinet. Unde dicitur Deum dedisse ecclesiae caput excellentissimum, ila ut óxip ndvra ipsius capitis summam praestantiam et dignitatem per codicum graecorum et interpretum reliquorum fidem profertur. Ex qua lectione latina saepe concludunt cum Aug. Thom. Christum esse caput etiam angelorum, quippe qui triumphanti ecclesiae accenseantur; veruni adverti debet, quo sensu hic dicatur Christus caput. Christus est quidem caput angelorum secundum significationem metaphoricam, quatenus est superior ac dominus, seu rex angelorum; at caput ecclesiae eo sensu-hoc loco dicitur, quatenus ecclesia est corpus eius (myslicum) quo sensu Christus nequit dici caput angelorum. Ad naturalis capitis similitudinem Christus nunc est mysticum caput ecclesiae, quia erga eam, uli postea docet apostolus (4,15.16;. 5,99), simili ratione se habet atque caput naturale ad corpus suum, quippe in cuius membra singula ex capite, quod quasi sedes et centrum est membra habeant non. solum, ut nutriantur, conserventur, crescant agantque, sed etiam ut inter se ad unum corpus constituendum compinganlur et uniantur. Hoc autem sensu nomen capitis unice esse intelli- tur de ecclesia v. 23 quae est corpus ipsius tis utpote quae, qua dictione etiam causa redditur praecedentis assertionis. Bene adnotant Chrys. capitis valet) dicit Christum caput esse ecclesiae veluti corporis sui et cum ecclesia velut cum suo corpore coniunctum ét unitum ». De corpore mystico Christi vide ad Rom. 12,5 et ad 4 Cor. 12,12.13.277. Apte dicit Thom. : exponit autem quod dieit, quae est corpus ipsius, subdens « et plenitudo eius » etc. Cardo rei vertitur in notione TO potat. Veteres et iuniores longe plerique voci tribuunt notionem complemen- .. tum, ita ut ecclesia dicatur complementum eius i. e. id quo Christus, si consideretur ut caput completur; namque caput et corpus ita inter se continentur, ut caput vivum non habeatur sine corpore, uli altera ex parte. corpus vivum non habsabur deficiente capite. Unde: Chrys. - ait : «complementum capitis est corpus et complementum corporis est caput ». Complet itaque in hac acceptione ecclesia Christum, ei tamquam capili praebens membra per quae agat. Comparalione rem declarat Thom. : « corpus naturale est quaedam plenitudo animae ; nisi, enim essent membra cum corpore completa, non posset anima suas operationes plene exercere ». Quo sensu etiam aliqui accipiunt alterum membrum : qui omnia in omnibus adimpletur, ita graeci (Chrys. Thph. Oec. Euth.) hoc fere modo : nam si non essent, hic quidem pes eius, ille vero manus, alius aliud membrum, et haec omnia propriis officiis distincta, non perficeretur Christus secundum rationem capitis, quia non haberet integrum et consummatum corpus; similiter Mier. : adimpletur imperator, si quolidie eius augetur exercitus, ita Christus credentibus qui veniunt ad eum. Verum quod graece habetur toù zxávcx iv mot mXnpovuívou potest active quoque concipi, uti Oec. inter alia explicat toù nànpoùvros et revera Tànpoúuevos quamvis sit medii generis, activa (transitiva) significatione hic adhiberi recte dicitur. Unde quemadmodum ecclesia Christum complet, ei tamquam capiti praebens membra, ita Christus sua ex parte ecclesiam complet omnibus membris illa subministrans quibus agere possint. Itaque Christus omnia quae ad ipsum pertinent seu omnia corporis sui membra, omnibus èv zc (dicitur quippe zov «t £y vw. cf. 5,18, Col. 2,10) viribus complere asseritur, quibus corpus eiusque membra singula ad munera exercenda opus habent; ex capite enim in corpus eiusque membra vita virtusque omnis diffunditur. Quam activam notionem eliam probant interpretes latini (Cai. Est. Lap. Tust. Nat. etc.) et recentiores (Bels. Benle, Abb. Hpt: Ew.) paucis exceptis. Si igitur z^eopa intelligitur complementum (quam notionem ex recentioribus A55. Ew. et alii quoque retinent) habemus acute dictum quoddam : ecclesia appellatur. complementum (die Ergänzung, Vervollstándigung) illius qui ipse est complementum ecclesiae, quam scil. et cuius membra omnia omnibus gratiis donisque complere debeat ac revera continuo complet; Ioan. 15,5 sine me nihil potestis facere. Sed diversam vocis: zXáooux acceplionem iam praebet nobis Theod. ; dicit enim ecclesiam vocari plenitudinem Patris, Patrem enim eam implevisse donis omnis generis. Unde z»£poy« sumitur non sensu activo, sed sensu passivo : id quod impletum est. Notum est voces in uz generatim habere sensum passivum. Quam notionem recentiores sat multi etiam pro nostro loco postulant. In usum vocis ac nolionem eius passivam diligenter inquisitum est (cf. Fritzsche, Rom. II, p. 469 sq. ; Expositor 1890 p. 462-472; Lightfoot, Ep. Coloss. p. 255-271) et Cremer (Bibl. theol. Woerterb. edit. 9.) simpliciter asserit. vocem semper usurpari vóuou 1 &yárn implelio legis est caritas (vulg. plenitudo legis) et v. 8 i 6 dam Toy Etepoy vóuov men fooxev, item Gal. 4,4 et in nostra hac epi- numerus completus; sensu passivo adhibetur Col. 4,49; 2,9; pariter Ioan. 1,16 ix «o9 zÀ. «ùro de plenitudine eius nos omnes accepimus, etc. Quare 1,93 ecclesia est plenitudo Christi i. e. quatenus Christus eam implet, suis donis ac gratiis eam complet ac perficit. Quae explicatio proponitur a Bels. Henle, Hpt. etc., et cum epistolae contextu melius quam prior illa congruere videtur. i Agitur enim primo et per se de exaltatione Christi eiusque dignitate a v. 20 et deinceps. Haec autem habetur in eo quod ipse praestat ecclesiae, non in eo quod ei quasi praebet ecclesia. Dein ex contextu fideles debent concipere spem firmissimam propter supereminentem magnitudinem virtutis Dei secundum operationem potentiae virtutis eius quam operatus est in Christo ; iam fideles (ecclesia) sunt corpus Christi impletum donis eius ac gratiis, ergoiam habent firmissimum argumentum etcertissimum pignus bonorum ad quae divinitus vocali sunt etita excellentiaet magnitudo promissionis : tís ô mioŭtos tùs óns iis quam maxime persuadebitur, qui eo modo iam intime. Christo iuncti sunt. Nam quae Deus Pater Christo praestitit, praestabit et praestare debebit pariter corpori eius et membris iam vita Christi et eius donis animalis et exornalis. Ad hanc acceptionem prope accedit Dam. explicans : 4 xxinota èotiy, À dextixý, otv, coU Oráxovcoc, vOv oùpaviwy mdÀat, vOv è xat Entyelov, ecclesia est recipiens eum, qui olim coelestia pervadebat, nunc autem etiam terrena — ecclesia est plenitudo Christi quatenus Christum recipit, 8&xcocn Xowco) igilur. Et eodem modo Ephr.intellexisse censendus est, dum scribit : quemadmodum vestivit ipse sibi corpus nostrum hie, fit in fine ecclesia corpus eorporis eius : atque (a implentur omnia ab eo, quiin omnibus impletur.
1:2
1) Monarchical episcopate. - St. Ignatius of Antioch (d. 107) attests that all the Churches to which he wrote his letters were endowed with a single bishop, as a recognized and venerated head, whose name he also records: Onesimus in the Church of Ephesus (Eph. 1, 2), Damas in the Church of Magnesia (Magn. 2, 1), Polybius in the church of Tralles (Trall. 1, 1), Polycarp in the Church of Smyrna (Ad Polyc., prologue); the bishop of Philadelphia …
1:3
… Although he has most felicitous Trinitarian expressions (cf. Rom. 8, 9-11. 14-17; 15, 15. 16; I Cor. 6, 11; 12, 4-6; II Cor. 2, 21; 13, 13; Gal. 4, 6; Eph. 1, 3-14; Tit. 3, 4-6), P. presents an eminently Christocentric doctrine. …
St. Paul moreover speaks explicitly of predestination in Rom. 8:28-30 (cf. Eph. 1:3-6): "We know moreover that all things work together for good for those who love God, that is, for those who according to his plan are called. …
… Marc. 2, 11). St. John Chrysostom distinguished the first will, «ut non pereant qui peccarunt», and the second, «ut pereant qui male egerunt» (In Eph. 1, 3). St. John Damascene introduced the distinction of antecedent will, by which «Deus vult omnes salvos esse», and consequent will, by which «peccantes puniri vult» (De fide orth., II, 29).
… immense field in the generosity with which the faithful heart renders its gifts to God, aiming at the greatest and most perfect in the divine service (I Cor. 9:4-27). The natural duty of gratitude is raised to a law of grace in the evangelical economy (Eph. 1:3-14), whose absolute beginning lies in God's charity toward man: the first gift, in which God communicates to man not only created being, but further the divine Being in supernatural Grace …
1:4
… God created men so that they might be holy and immaculate before him in charity; he predestined them to become his adopted sons through Jesus Christ, in whom men find redemption and the remission of sins; he wills that all things be united in Christ so as to be brought to God in Christ (Eph. 1:4-6, 10; J. Huby, Les Épîtres de la captivité [Verbum Salutis, 8], Paris 1935, pp. 153-61). This divine plan of salvation embraces all, even the pagans, who, no less than the Jews, are destined …
Calvin (Calvinus, Cauvin, Chauvin, Calvin Jean)
C. corrupts the sense of the Pauline texts (Eph. 1, 4; Col. 1, 12; I Tim. 1, 9; Rom. 9, 11, and others) in order to uphold his horrible sentence of predestination to damnation, and he will assail the doctrine of Ambrose, Origen, …
All the faithful are called to holiness, at least in a general way. This truth is established by Sacred Scripture (Mt. 5:48; Lk. 14:25; Phil. 4:8; I Cor. 7:29-31; Eph. 1:4; II Tim. 3:10; I Pt. 1:15; I Io. 2:15; Apoc. 22:11), by the holy Fathers (St. Augustine, Sermo 96, 7; PL. 38, 588; St. Basil, Sermo de renunciatione saeculi; PG 31, 628), by constant …
… To sustain it, he corrupts the sense of the Pauline texts (Eph. 1:4; Col. 1:2; Rom. 9:11 and others) and combats the doctrine of Origen, of St. Ambrose, of St. Jerome and of the whole Catholic tradition which teaches otherwise (Inst., III, ch. …
The doctrine of Scripture concerning predestination can be summarized in the three points established by St. Robert Bellarmine (De Gratia et libero arbitrio, I, II, chaps. 9-15) and by the Thomists: 1) God has elected certain men (Mt. 20:16; 24:31; Lk. 12:32; Rom. 8:33; Eph. 1:4); 2) God has elected them efficaciously, so that they infallibly attain eternal life (Mt. 24:24; Jn. 6:39 and 10:28; Rom. 8:30); 3) God has chosen the elect in a manner entirely gratuitous …
Supernatural Gifts and Original Justice
This doctrine is founded upon the great truth that Jesus is the new Adam who repairs what the first had lost (Rom. 5, 9-21; II Cor. 5, 15-21; Eph. 1, 4-12; 4, 22-24; Col. 1, 12-22; 3, 9-10). Since this state of interior justice and holiness consists essentially in sanctifying grace, it follows that it was given to the first man antecedently …
1:5
… the idea of adoptive filiation (v. ADOPTION, SUPERNATURAL) by virtue of a regeneration of man reborn from God; an idea not unknown to St. Peter (1 Pt. 1:3 and 23), frequent in the other two Apostles (Jn. 1:12-13; 1 Jn. 3:1; Rom. 8:14-15; Gal. 4:4 ff.; Eph. 1:5 ff.). …
1:7
as high priest between God and men (Hebr. 4:14-15, 10), exercised during his earthly life the intercession of impetration (Lc. 22:31 ff.; 23:34; Io. 17:6-26) and of perfect satisfaction for the sins of the whole human race through the sacrifice of his blood (Hebr. 9:11-28; Rom. 3:25 ff.; Eph. 1:7), thus becoming the universal Redeemer. …
… 26:28), since in biblical style these two expressions, even taken separately (for the traditio corporis cf. Is. 53:12; Mt. 20:28; Rom. 8:32; Gal. 1:4; 2:20; Eph. 5:25; I Tim. 2:6; Tit. 2:14; Hebr. 10:10; for the effusio sanguinis cf. Rom. 3:25; 5:9; Eph. 1:7; I Cor. 14:20; Hebr. 9:7; I Pt. 1:19; I Io. 1:7) always indicate a sacrificial immolation. …
1:9
… and prudence, making known to us the mystery of his will which he had purposed in himself to bring it to act in the fullness of times: it is (the mystery) of gathering all things together in Christ, both the things in heaven and the things on earth » (Eph. 1, 9-10; cf. Col. 1, 26 ff.).
1:10
… An antithetical parallel to the human fall and the fulfillment of the divine promise in Eden (Gen. 3), the mystery of the A. marks the "fullness of time" (Gal. 4, 4; Eph. 1, 10) and the beginning of the "New Testament" (Jer. 31, 31). "The fixed term of eternal counsel" (Dante, Par., 33, 3), a cooperator in the divine plan of the Redemption, the "new Eve," …
Luke 1:32 f.). This is the conception of the entire New Testament: the messianic time is called: καιρός ἔσχατος (1 Pet. 1:5, 20; Jude 18; 1 Tim. 4:1; 1 John 2:18); πλήρωμα τοῦ χρόνου (Gal. 4:4); τῶν καιρῶν (Eph. 1:10); τὰ τέλη τῶν αἰώνων (1 Cor. 10:11); συντέλεια τῶν αἰώνων (Heb. 9:26; cf. F. Spadafora, Ezechiele, Turin 1948, pp. 280 f., 291 f.; E. B. Allo, Apocalypse, p. cxxix; J. Bonsirven, p. 307 f.).
… Head of the Body of the Church" (Col. 1, 18). The Incarnation placed Christ at the head of humanity; the Son of God made man became by absolute necessity "the Firstborn of all creation" (Col. 1, 15), "the recapitulation of things heavenly and earthly" (Eph. 1, 10), "the Mediator between God and men" (1 Tim. 2, 5). The eternal Word, "in whom was life" (John 1, 4), assumed our nature into the unity of his divine Person and filled it with that …
… the Lord (II Cor. 5:6-8). While he awaits death, Paul is wholly intent on awaiting the parousia (Phil. 3:13-21; II Tim. 4:8), the summit of hope and salvation; meanwhile the union of the heavenly and the earthly continues to be accomplished in Jesus (Eph. 1:10). We are therefore in the new, last epoch, since the old era, with its
… The Son of God, principle of union and coordination of all created things (cf. Col. 1, 16), centers and recapitulates (ἀναχεραλαιόακαθαι), as principle of elevation to a supernatural order, all things in himself (Eph. 1, 10).
… but you are Christ's" (I Cor. 3:23). Such, in fact, is God's design regarding Jesus Christ, namely that he have the primacy in all things, and that everything, in the course of the centuries, tend to be constituted and conformed to him (Col. 1:1-18; Eph. 1:10).
… This unfolding of the divine plan of salvation, which constitutes the intimate structure of human history, is called by St. Paul olomegis (Eph. 1, 10; on the use of the term in the sense of divine p. in act, cf. G. Kittel, Theol. …
As code, testimony (Deut. 31:26), synthesis and foundation of Yahweh's covenant with Israel, the t. of Moses, that is, the first 5 books of the Bible, unfolds around a general unifying theme, which can be expressed in the following thesis: there exists an eternal divine plan (cf. Eph. 1:10; 3:9: "economy") that is progressively realized, against all obstacles, and whose end is the creation of the chosen people as a theocratic nation, with the Mosaic law as its directive …
1:12
According to the Council of Trent (Denz-U, 799): « Justificationis causa efficiens est misericors Deus, qui gratuito abluit et sanctificat (I Cor. 6, 11) signam et ungens Spiritu promissionis Sancto, qui est pignus haereditatis nostrae » (Eph. 1:12 ff.). …
1:13
… Some Fathers see an indication of this distinguishing mark in three texts of St. Paul (Eph. 1:13; 4:30; 1 Cor. 1:21-22) that speak of a σφραγίς (= seal) impressed by the Holy Spirit on Christians and on the Apostles (for example, St. Cyril of Jerusalem, Catechesis 17, 35; PG 33, …
… the merit of Fr. Gardeil O. P., who links himself to the thesis of John of St. Thomas, and of Fr. Galtier S. J., who, developing an explanation already hinted at by Petavius (De Trinit., l. VIII, cap. 5, nn. 1-3) and based on certain texts of St. Paul (Eph. 1, 13; 4, 30; II Cor. 1, 22) and of some Fathers, explains the indwelling by a kind of impression of the divine Persons in the soul, as a seal produces its imprint through a real and immediate contact.
… from the perfect victory of Christ over death (ibid. 15, 53-57), from the desire placed by God in the human heart for a perfect reintegration of the human composite (Rom. 8, 22-23), from the character and the gift of the Holy Spirit as a divine pledge (Eph. 1, 13-14; 4, 30; II Cor. 5, 4-5), from the indwelling of the Holy Spirit (Rom. 8, 11); he illustrated its possibility from the analogy of the seed (I Cor. 15, 36). In the letter to the Hebrews …
… In some of the texts of the New Testament where this last word occurs, some theologians see allusions to the sacramental character (II Cor. 1:21, 22; Eph. 1:13; 4:30). Catholic exegesis is not unanimous on this point. …
1:15
… intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. 15:30; Eph. 1:15; 6:8-20; 1 Tim. 2:1-4; Jas. 5:16-18), as well as by the documents of ecclesiastical tradition on the practice of the faithful, both private and liturgical, e.g., the admonition of …
1:17
… weariness (Mt. 11:28), pacifies the heart, renews the inner man (2 Cor. 4:16); at other times it arises as a sudden flame of divine love, which at the moment no longer permits one to love anything other than God (Ps. 72:23-28), or a vivid light of faith (Eph. 1:17-19), a jubilation of the heart that accelerates holy activity (Ps. 118:32), or a kind of spiritual intoxication that pours itself out in divine praises (Eph. 5:18-19), such as the Magnificat.
… has of himself, and in general in the mysteries of God, cannot come about through natural intelligence alone, but presupposes an interior influence of God, the communication of a new principle of knowledge (1 Cor. 2:16; 1 Cor. 2:10-11; cf. Mt. 16:17; Eph. 1:17-18; 3:14-19).
1:18
… His Resurrection is a sure guarantee of ours (1 Cor. 6:14; cf. also Eph. 1:18-20). United to him as members to the head, we are already in a certain sense in glory, since there is
1:20
In the New Testament itself, the apostles Paul, Peter and John presuppose or attest the reality of the Ascension or of the presence of the glorified humanity of Christ in heaven (I Thess. 1:10; Eph. 1:20-22; 4:10; 6:9; especially Hebr. 9:24 [and 7:27; 8:1; 10:12; etc.]; I Pt. 3:22; I Io. 2:1). The testimonies are more than sufficient to compensate for the silence of Matthew, who …
1:21
… ἀρχάγγελος; the "archangel" (v.) occurs in I Thess. 4:14 and in Iud. 9. Besides the cherubim and the seraphim known from the Old Testament, the New Testament alludes to classes called thrones, dominions, virtues, principalities and powers (Col. 1:16; Eph. 1:21; 3:10); but the hierarchical distinction is not clear. …
… But from the apostolic age onward, we live in the "end of times" (I Cor. 10:11), and Jesus' victorious campaign against his enemy is in progress (Io. 16:33; Apoc. 2:27; Eph. 1:21-22); the parousia of Jesus will mark the decisive clash, the epilogue of eternal triumph, after the final convulsion of the monster.
1:22
… One God and Father of all, who is above all, and through all, and in us all" (Eph. 4:3-6; cf. 1:22-23). In the cited text other exegetes understand "spirit" as said of the Holy Spirit. …
1:23
The body of Christ is the Church (Eph. 1:23). Through Baptism one enters and becomes part of it. For the Church the Savior «went to his death, to sanctify her, purifying her in the bath of water [by means of the word]» (Eph. …
… The Church, as he often teaches (for example, Eph. 1, 23; Col. 1, 24), is the body of Christ; the faithful put on Christ, are inserted into Christ; "in Christ Jesus" is his preferred, characteristic expression, repeated no fewer than 164 …
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.