He exhorts them to stand to their Christian liberty. Of the fruits of the flesh and of the spirit.
Against the lie of the false Apostles, he protesteth his mind of Circumcision. 13 and testifieth, that they are called to libertie. But yet left any misconster Christian libertie, he telleth them that they shal not inherite the kingdom, vnles they abstaine from the vvorkes of the flesh, vvhich are al mortal sinnes: and do the fruitful vvorkes of the Spirit, fulfilling al the commaundements of the Lavv by Charitie.
1Stand fast and be not held again under the yoke of bondage.Siate adunque costanti, e non vogliate di nuovo lasciarvi impigliare dal giogo di servitù.STAND, and be not holden in againe vvith the yoke of seruitude.State, et nolite iterum jugo servitutis contineri. 2Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.Ecco, che io Paolo vi dico, che se vi circoncidete. Cristo non vi gioverà niente.Behold I Paul tel you that if you be circumcised, Christ shal profite you nothing.Ecce ego Paulus dico vobis: quoniam si circumcidamini, Christus vobis nihil proderit. 3And I testify again to every man circumcising himself that he is a debtor to do the whole law.Imperocché io fo di nuovo sapere a qualunque uomo, che si circoncide, che egli è debitore dell'osservanza di tutta la legge.And I testifie againe to euery man circumciding him self, that he is a detter to doe the vvhole Lavv.Testificor autem rursus omni homini circumcidenti se, quoniam debitor est universæ legis faciendæ. 4You are made void of Christ, you who are justified in the law: you are fallen from grace.Non siete più nulla riguardo a Cristo voi, che cavate la giustizia dalla legge siete decaduti dalla grazia.You are euacuated from Christ, that are iustified in the Lavv: you are fallē from grace.Evacuati estis a Christo, qui in lege justificamini: a gratia excidistis. 5For we in spirit, by faith, wait for the hope of justice.Imperocché noi dallo Spirito per la fede aspettiamo la speranza della giustizia.For vve in spirit, by faith, expect the hope of iustice.Nos enim spiritu ex fide, spem justitiæ exspectamus. 6For in Christ Jesus neither circumcision availeth any thing nor uncircumcision: but faith that worketh by Charity.Imperocché in Cristo Gesù nulla importa l'essere circonciso, o l'essere incirconciso: ma la fede operante per la carità.For in Christ IESVS neither circumcision auaileth ought, nor prepuce: but faith that vvorketh by charitie.Nam in Christo Jesu neque circumcisio aliquid valet, neque præputium: sed fides, quæ per caritatem operatur. 7You did run well. What hath hindered you, that you should not obey the truth?Correvate a maraviglia: chi vi rattenne dall'ubbidire alla verità?You ranne vvel, vvho hath hindered you not to obey the truth?Currebatis bene: quis vos impedivit veritati non obedire ? 8This persuasion is not from him that calleth you.Questa persuasione non vien da colui, che vi chiama.The persuasion is not of him that calleth you.persuasio hæc non est ex eo, qui vocat vos. 9A little leaven corrupteth the whole lump.Un po' di lievito altera tutta la massa.A litle leauen corrupteth the vvhole paste.Modicum fermentum totam massam corrumpit.
10I have confidence in you in the Lord that you will not be of another mind: but he that troubleth you shall bear the judgment, whosoever he be.Io confido nel Signore riguardo a voi, che non avrete sentimento diverso: ma chi vi sconturba, chiunque siasi, porterà la condannagione.I haue confidence in you in our Lord: that you vvil be of no other minde: but he that troubleth you, shal beare the iudgement, vvhosoeuer he be.Ego confido in vobis in Domino, quod nihil aliud sapietis: qui autem conturbat vos, portabit judicium, quicumque est ille. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.Quanto a me, o fratelli, se tuttora predico la circoncisione, e perché tutta via soffro la persecuzione? Dunque è tolto via lo scandalo della croce.And as for me, brethren, if as yet I preach circumcision, vvhy doe I yet suffer persecution? then is the scandal of the crosse euacuated.Ego autem, fratres, si circumcisionem adhuc prædico: quid adhuc persecutionem patior ? ergo evacuatum est scandalum crucis. 12I would they were even cut off, who trouble you.Dio voglia, che siano anche recisi quegli, che vi sconturbano.I would they vvere also cut of that trouble you.Utinam et abscindantur qui vos conturbant. 13For you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh: but by charity of the spirit serve one another.Imperocché voi siete stati chiamati, o fratelli, alla libertà; purché della libertà non facciate un'occasione per la carne, ma servite gli uni agli altri per la carità dello Spirito.For you, brethrē, are called into libertie: only make not this libertie an occasion to the flesh, but by charitie serue one an other.Vos enim in libertatem vocati estis, fratres: tantum ne libertatem in occasionem detis carnis, sed per caritatem Spiritus servite invicem. 14For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.Conciossiachè tutta la legge comprendesi in questa parola: ama il prossimo tuo, come te stesso.For al the Lavv is fulfilled in one vvord: Thou shalt loue thy neighbour as thy self.Omnis enim lex in uno sermone impletur: Diliges proximum tuum sicut teipsum. 15But if you bite and devour one another: take heed you be not consumed one of another.Che se vi mordete gli uni, gli altri, e vi mangiate, badate di non consumarvi gli uni gli altri.But if you bite and eate one an other: take heede you be not consumed one of an other.Quod si invicem mordetis, et comeditis: videte ne ab invicem consumamini. 16I say then: Walk in the spirit: and you shall not fulfill the lusts of the flesh.Or io dico: camminate secondo lo Spirito, e non satisfarete i desiderj della carne.And I say, vvalke in the spirit, and the Iustes of the flesh you shal not accomplish.Dico autem: Spiritu ambulate, et desideria carnis non perficietis.
17For the flesh lusteth against the spirit: and the spirit against the flesh: For these are contrary one to another: so that you do not the things that you would.Imperocché la carne ha desiderj contrarj allo Spirito: lo Spirito desiderj contrarj alla carne: dappoiché queste cose sono opposte tra loro: onde voi non facciate tutto quel, che volete.For the flesh Iusteth against the spirit: and the spirit against the flesh. for these are aduersaries one to an other: that not vvhat things soeuer you vvil, these you doe.Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem: hæc enim sibi invicem adversantur, ut non quæcumque vultis, illa faciatis. 18But if you are led by the spirit, you are not under the law.Che se voi siete guidati dallo Spirito, non siete sotto la legge.But if you be ledde by the spirit, you are not vnder the Lavv.Quod si Spiritu ducimini, non estis sub lege. 19Now the works of the flesh are manifest: which are fornication, uncleanness, immodesty, luxury,Or manifeste sono le opere della carne, le quali sono l'adulterio, la fornicazione, l'impurità, la lussuria,And the vvorkes of the flesh be manifest, vvhich are, fornication, vncleannes, impudicitie, lecherie,Manifesta sunt autem opera carnis, quæ sunt fornicatio, immunditia, impudicitia, luxuria, 20Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,L'idolatria, i venefici, le nimicizie, le contese, l'emulazioni, l'ire, le risse, le discordie, le sette,seruing of Idols, vvitch-craftes, enmities, cōtentions, emulations, angers, bravvles, dissensions, sectes,idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, iræ, rixæ, dissensiones, sectæ, 21Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.Le invidie, gli omicidj, le ubbriachezze, le gozzoviglie, e cose simili a queste, sopra le quali vi prevengo, come vi dissi già, che chi fa tali cose, non conseguirà il regno di Dio.enuies, murders, ebrieties, commessations, and such like. vvhich I foretel you, as I haue foretold you, that they vvhich doe such things, shal not obteine the kingdom of God.invidiæ, homicidia, ebrietates, comessationes, et his similia, quæ prædico vobis, sicut prædixi: quoniam qui talia agunt, regnum Dei non consequentur. 22But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,Frutto poi dello Spirito si è, la carità, il gaudio, la pace, la pazienza, la benignità, la bontà, la longanimità,But the fruite of the Spirit is, Charitie, ioy, peace, patience, benignitie, goodnes, longanimitie,Fructus autem Spiritus est caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, 23Mildness, faith, modesty, continency, chastity. Against such there is no law.La mansuetudine, la fedeltà, la modestia, la continenza, la castità. Contro queste cose non è la legge.mildnes, faith, modestie, cōtinencie, chastitie. Against such there is no lavv.mansuetudo, fides, modestia, continentia, castitas. Adversus hujusmodi non est lex.
24And they that are Christ’s have crucified their flesh, with the vices and concupiscences.Or quei, che sono di Cristo, hanno crocifissa la loro carne co' vizi, e con le concupiscenze.And they that be Christs, haue crucified their flesh vvith the vices and concupiscences.Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis. 25If we live in the Spirit, let us also walk in the Spirit.Se viviamo di Spirito, camminiamo in Ispirito.If vve liue in the spirit, in the spirit also let vs vvalke.Si Spiritu vivimus, Spiritu et ambulemus. 26Let us not be made desirous of vain glory, provoking one another, envying one another.Non siamo avidi di gloria vana, provocandoci gli uni gli altri, e portando invidia gli uni agli altri.Let vs not be made desirous of vaine glorie, prouoking one an other, enuying one an other.Non efficiamur inanis gloriæ cupidi, invicem provocantes, invicem invidentes.
5:1
Witham
Be not held again under the yoke of bondage, of the old law. (Witham)
This verse must be understood in the same manner as the 9th verse of the preceding chapter. See the annotations upon it.
5:2
Witham
If you converted from heathenism be circumcised, it must be by believing and professing it necessary, which is false doctrine, and then Christ will profit you nothing: not that the practice of those ceremonies was at the time sinful, especially for those that had been Jews, but it was an error to judge them necessary for converted Gentiles. Besides, he that judges circumcision necessary, must also judge himself bound to keep all the other ceremonies and precepts of the law. (Witham)
5:3
Calmet
The false teachers had insisted on the observance of circumcision and a few other rites only, as necessary for salvation; but St. Paul assures them, that the receiving of circumcision is an open profession of Judaism, and that he that makes this profession, binds himself to the observance of every part of the law, since a curse is pronounced against those that do not keep it in all its parts. If then circumcision be necessary for salvation, the whole law is necessary also. (Calmet)
5:4
Calmet
If you think that justice cannot be obtained but under the law, you make a renunciation of the justice of Christ: his mediation becomes of no avail to you. (Calmet)
5:5
Witham
We in spirit hope for true justice by faith in Christ; yet not by faith only, but by faith working by charity. (Witham)
De opere et fide. ch. XIV
Here note with St. Augustine, that faith is not to be idle, but working or doing good works in charity: wherefore not faith alone. (De opere et fide. ch. XIV.)
5:8
Witham
etc. This persuasion of yours is not from him who calleth you; is not from God: and I hope you will be shortly again of no other mind than what I taught you. (Witham)
Calmet
This was a Jewish proverb, and alluded to the time of the Pasch, when it was not permitted to eat of any but unleavened bread; during which time the least leaven made the whole mass unclean to a Jew....Some Greek copies read, mikra zume olon to phurama zumoi, when the sense will be, "a little leaven causes the whole mass to rise." (Calmet)
Hence the introduction of any, however small, share of the ceremonial and Jewish rites, will greatly disfigure the purity and simplicity of the Christian institute.
As for me, my adversaries misrepresent me, when they say I preach circumcision; which if I did, I should not be persecuted as I am by the Jews. I never preach it necessary for Gentiles converted, though I have not condemned the use of it in the Jewish converts, provided they do not oblige other converts to it.
The scandal of the cross is therefore made void. The sense is, according to St. Jerome, that the Jews' greatest objection against St. Paul used to be, because he preached that circumcision and the law of Moses need not be observed: another objection against him was, that he preached Jesus, who was crucified on an infamous cross, to be their great Messias. He reasons then in this manner, that if the Jews think he again preacheth the necessity of circumcision and the precepts of the old law, they will no longer be offended that he preacheth Christ crucified, because they were not so much offended with the latter as with the first. Thus also St. Chrysostom on this verse. Others expound it thus: If I preach circumcision and the ceremonies of the law, therefore according to my doctrine, the cross of Christ, and justification by the merits of Christ crucified, is abolished, because justification is still to be sought for by the works of the law.
Witham
I would they were even cut off: separated from your communion by excommunication. This seems the true sense; so that I need not mention any other exposition. See Cornelius a Lapide. (Witham)
5:13
Witham
An occasion to the flesh; that is that you abuse not, by a vicious life, that Christian liberty which Christ hath purchased for you, but be united in the spirit of charity. (Witham)
5:14
All the law, as far as it regards our duty to our neighbour, is contained in this text of the apostle; he says the same in his epistle to the Romans (Romans 13.) He that loves his neighbour has fulfilled the law.
5:17
Witham
So that you[Ver. 17. Ita ut non quaecunque vultis, illa faciatis; ina me a an thelete tauta poiete. Dr. Wells, in his correction to the Protestant translation, leaves out cannot.] do not the things that you would. He does not say, so that you cannot do, as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, walk by the spirit, and you will not accomplish the works of the flesh. (Witham)
St. Augustine
Here some suppose, says St. Augustine, that the apostle denieth that we have free liberty of will: not understanding that this is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the lusts of the flesh. (St. Augustine, in ch. V. Gal.)
5:19
Witham
Uncleanness, immodesty, luxury. In the Greek there are but two vices named; luxury is not mentioned; and, perhaps, the Latin interpreter put two words to explain one Greek word. (Witham)
St. Augustine here sheweth that there are other damnable sins besides infidelity.
5:22
Witham
The fruit of the Spirit is charity, etc. There are numbered twelve of these fruits in the Latin, though but nine in the Greek text, in St. Chrysostom; St. Jerome; St. Augustine, tract. lxxxvii. in Joan. p. 756. The difference may again happen by the Latin interpreter using two words to express one Greek word. It is observed, that longanimity and patience are in a manner the same; so are benignity and goodness; and so may be here continency and chastity. (Witham)
5:5
Concordance Gal. 6, 15:
5:6
6. Faith.] This is the faith vvorking by charitie, vvhich S. Paul meaneth els vvhere, vvhen he faith that faith doth iustifie. And note vvel that by these termes circumcision & prepuce not auailable to iustification, Iustificatiō by faith only, disproued by conference of Scriptures. it is plaine that in the other places he meaneth the vvorkes of Circumcision and Prepuce (that is, of the Ievves and the Gentils) vvithout faith, vvhich auaile not, but faith vvorking by charitie: as vvho should say, faith and good vvorkes, not vvorkes vvithout faith.
Againe note here, that if the Protestants vvho pretend conference of places to be the best or only vvay to explicate hard speaches of the holy Scriptures, had folovved but their ovvne rule, this one text vvould haue interpreted & cleated vnto them al other vvhereby iustice and saluation might seeme to be attributed to faith alone: the Apostle here so expresly setting dovvne, the faith vvhich he commendeth so much before, not to be alone, but vvith charitie: not to be idle, but to be vvorking by Charitie: Hovv the Protestants admit charitie and good vvorkes to iustificatiō. as S. Augustine noteth. defid. & ep. c. 14. Further the good Reader must obserue, that vvhereas the Protestants some of them confesse, that Charitie and good vvorkes be ioyned and requisite also, and that they exclude them not, but commend them highly, yet so that the said Charitie or good vvorkes are no part of our iustice or any cause of iustification, but as fruites and effectes of faith onely, vvhich they say doth all, yea though the other be present: this false glose also is reproued euidently by this place, Charitie is more principal then faith in iustificatiō. vvhich teacheth vs cleane contrarie: to vvitte, that faith hath her vvhole actiuitie and operation tovvard iustice and saluation, of charitie, and not contrarievvise: vvithout vvhich it can not haue any act meritorious or agreable to God for our saluation, for vvhich cause S. Augustine saith, li. 〈◊〉 de Trin. c. 18. Fidem non facit vtilem nisi charitas. nothing maketh faith profitable but charitie. But the Heretikes ansvver, that vvhere the Apostle saith, faith vvorketh by charitie, he maketh charitie to be the instrument only of faith in vvel vvorking, and therfore the inferior cause at the least, but this also is easily refuted by the Apostles plaine testimonie, affirming that charitie is the greater vertue, & that if a man had al faith and lacked charitie, Cor. 13. he vvere vvorth nothing. And againe, that Charitie is the perfection and accōplishment of of the Iavv (as faith i• not) vvhich can not agree to the instrumental or inferior cause. Hovv faith vvorketh by charitie. And therfore vvhen it is said that faith vvorketh by charitie, Rom. 13. it is not as by an instrument, 1 Tim. 1• but as the body vvorketh by the soul, the matter by the forme, vvithout vvhich they haue no actiuitie, Vvherevpon the the Schooles call Charitie, the forme or life of faith, that is to say, the force, actiuitie, & operatiue qualitie thereof, in respect of merite and iustice. Vvhich S. Iames doth plainely insinuate, vvhen he maketh faith vvithout Charitie, to be as a dead corps vvithout soul or life, and therefore vvithout profitable operation. c. 2. v. 26.
••. Libertie an occasion.] True libertie, not carnal and fleshly. They abuse the libertie of the Gospel to the aduantage of their flesh, that vnder pretense therof, shake of their obedience to the lavves of man, to the decrees of the Church and Councels, that vvil liue and beleeue as they list; and not be taught by their Superiors, but fornicate vvith euery Sect maister that teacheth pleasant & licentious things: and al this vnder pretence of spirit, libertie, and freedom of the Gospel. Such must learne that al heresies, schismes, and rebellions against the Church and their lavvful Prelates, be counted here among the vvorkes of the flesh. S•• S. Augustine de fid. & op. c. 24. 25.
5:8
Concordance 1 Cor. 5, 6.
5:13
In the liturgy The Epistle vpō the 14 Sū day after Pentecost.
5:14
Concordance Leu. 19, 18.
5:17
Here men thinke (saith S. Augustine) the Apostle denieth that vve haue free libertie of vvil: not vnderstanding that this is said to them, if they vvil not hold fast the grace of faith conceiued, by vvhich only they cā vvalke in the spirit, & not accōplish the concupiscences of the flesh. in c. 5. Gal.
5:21
S. Augustine shevveth hereby that not only insidelitie is a damnable sinne.
5:25
In the liturgy The Epistle vpō the 15 Sū day after Pentecost.
5:1
Tertullian † AD 220 An Answer to the Jews 4
For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: “ Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life.”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… whereas from the son of the bond maid came the legal bondage of Judaism. Both dispensations, therefore, emanate from that same God by whom, as we have found, they were both sketched out beforehand. When he speaks of “the liberty wherewith Christ hath made us free,”
Tertullian † AD 220 On Fasting 2
… Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ,
St Gregory of Nyssa † AD 395 On Virginity 18
… Slaves who have been freed and cease to serve their former masters, the very moment they become their own masters, direct all their thoughts towards themselves so, I take it, the soul which has been freed from ministering to the body becomes at once cognizant of its own inherent energy. But this liberty consists, as we learn from the Apostle
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 1 . “And be not entangled again in a yoke of bondage.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.22
… which are a shadow of things to come.’ The same truths are also confirmed by him in the epistle to the Hebrews in these words: ‘For the priesthood being changed, there is made of necessity a change also of the law.’ Neither the apostles, therefore, nor the Gospels, have anywhere imposed the ‘yoke of servitude’
5:2
Tertullian † AD 220 The Prescription Against Heretics 33
… This opinion was the especial property of the Sadducees. A part of it, however, is maintained by Marcion and Apelles and Valentinus, and all other impugners of the resurrection. Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law.
Origen † AD 254 Origen Against Celsus 5.48
… for Jesus reduced it to nought by (the power of) His unspeakable divinity. And therefore His disciples are forbidden to circumcise themselves, and are reminded (by the apostle): “If ye be circumcised, Christ shall profit you nothing.”
St Basil the Great † AD 379 De Spiritu Sancto 11
… I testify to every man who is confessing Christ and denying God, that Christ will profit him nothing;
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: with this purpose he circumcised Timothy, although he warned the Galatians in his letter
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… “Behold, I Paul tell you, that if ye be circumcised, Christ will profit you nothing:” and again “ye who would be justified by the law are fallen away from grace:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… For not under the old covenant only, but even under the new, one may find this rule to have held. For “as many as received Him,” it is said “to them gave He power to become the sons of God.” And yet many of these children Paul hath affirmed to be nothing profited by their father; “For if ye be circumcised,” saith he, “Christ shall profit you nothing.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… Had this not been so, he would not have said, who had been “a succorer of many, and of myself also.” ( v. 2 .) And again, “I could wish that myself were accursed.” ( Rom. ix. 3 .) And to Philemon he wrote and said, “as Paul the aged, and a prisoner of Jesus Christ.” ( Phil. 9 .) And to the Galatians, “Behold, I Paul say unto you.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 37
… Since when he discourses of other sins, he speaks not thus. But how? “Be not deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God.” ( 1 Cor. vi. 9, 10 .) And again, “Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
… “Now I Paul myself.” Great emphasis, great weight is here. So he says elsewhere, “Behold I Paul say unto you;” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul. What then was the offence which roused him? it was grave and momentous, one which was estranging them all from Christ, as he himself says further on, “Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing;” (
St John Chrysostom † AD 407 Commentary on Galatians 2
That we may confirm, says he, by our deeds what we have already declared by words,—namely, that the “old things are passed away, behold they are become new;” and that “if any man is in Christ he is a new creature;” ( 2 Cor. v. 17 .) and that “if ye receive circumcision, Christ will profit you nothing.” (
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 2 . “Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.14
… “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.” Again: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” Again: “If ye be led of the Spirit, ye are not under the law.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.19
19. But the words of the apostle himself may be quoted against me: “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.”
St Augustine of Hippo † AD 430 On Lying 8
… whereas on the contrary Christ would nothing profit them, who should be circumcised because they thought that in it was salvation; whence that saying, “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.17
… But if they supposed that their hope and salvation depended on these works of the law, they were warned against them as a fatal danger. So the apostle says: "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing;"
John Cassian † AD 435 The Conferences of John Cassian 17.20
… When did he to the Jews become as a Jew? Certainly in the case where, while he still kept in his inmost heart the opinion which he had maintained to the Galatians saying: “Behold, I, Paul, say unto you that if ye be circumcised Christ shall profit you nothing,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 13.1
… For, if any one says that this about the Sabbath is to be kept, he must needs say that carnal sacrifices are to be offered: he must say too that the commandment about the circumcision of the body is still to be retained. But let him hear the Apostle Paul saying in opposition to him, If ye be circumcised, Christ profiteth you nothing (
5:3
St Hippolytus † AD 235 The Refutation of All Heresies 8.11
… And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: “For I testify to every man that is circumcised, that he is a debtor to keep the whole law.”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 3 . “Yea, I testify again to every man that receiveth circumcision that he is a debtor to do the whole Law.”
St John Chrysostom † AD 407 Homilies on Colossians 7
… The term καταβραβευθῆναι , is employed when the victory is with one party, and the prize with another, when though a victor thou art thwarted. Thou standest above the devil and sin; why dost thou again subject thyself to sin? Therefore he said that “he is a debtor to fulfill the whole law” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.25
… Wherefore, when the truth is revealed, circumcision is a senseless figure and shade. So circumcision is now superfluous and contrary to holy baptism. For he who is circumcised is a debtor to do the whole law
5:4
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… how would the (penitent) thief, or Manasses, or the Ninevites, or how would David after falling have recovered himself? How would Peter after the denial have raised himself up? ( 1 Cor. v. 5 .) How could he that had lived in fornication have been enlisted among Christ’s fold? ( 2 Cor. ii. 6–11 .) How could the Galatians who had “fallen from grace” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… For if the thing required be this, the “giving of thanks,” it is plain enough that he which eateth it is that “giveth thanks,” and not “he which eateth not.” For how should he, while he still holds to the Law? As then he told the Galatians, “As many of you as are justified by the Law are fallen from grace” (
St John Chrysostom † AD 407 Homilies on First Corinthians 27
… in assertion, as when he says, “If even an angel preach any other gospel unto you than that ye have received, let him be accursed;” ( Gal. i. 8 .) but in reproof, as when he says, “Whosoever of you would be justified by the law, ye are fallen away from grace.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… iii. 1 .) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, “Let no man trouble me;” ( Gal. vi. 17 .) but he soothes them again with the words, “My little children, of whom I am again in travail:” ( Gal. iv. 19 .) and so in many other instances.
St John Chrysostom † AD 407 Commentary on Galatians 3
… Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. “Ye who would be justified by the Law, ye are fallen away from grace:” (
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 4 . “Ye are severed from Christ, ye who would be justified by the Law; ye are fallen away from grace.”
St John Chrysostom † AD 407 Homilies on Philippians 4
… xi. 24–26 .) Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, “Whosoever of you would be justified by the law, ye are fallen away from grace”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, “My little children, of whom I travail in birth again, until Christ he formed in you.” ( Gal. iv. 19 .) And again, “Whosoever of you are justified by the Law, are fallen from Grace.” (
St Jerome † AD 420 Against the Pelagians 2
v. 4 . Ye are severed from Christ, ye that would be justified by the law.
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.19
… The same is affirmed in words which you have quoted: “Christ is become of no effect to you, whosoever of you is justified by the law; ye are fallen from grace.”
St Augustine of Hippo † AD 430 On the Profit of Believing 9
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, “Ye are made empty of Christ, as many of you as are justified in the Law; ye have fallen from Grace.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 47
… how one ought to live, and also for leading a holy life, then “Christ died in vain,” and therefore also “the offence of the cross is ceased.” Why also may I not myself exclaim?—nay, I will exclaim, and chide them with a Christian’s sorrow,—“Christ is become of no effect unto you, whosoever of you are justified by nature; ye are fallen from grace;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 24
… but because they are under its power, whom it makes guilty by imposing commandments, not by aiding. It is by grace that any one is a doer of the law; and without this grace, he who is placed under the law will be only a hearer of the law. To such persons he addresses these words: “Ye who are justified by the law are fallen from grace.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.31
… for “Jesus Christ came,” he saith, “into this world to save sinners; of whom I am chief.” Further, those Jews, boasting of their work, thus the same Apostle doth rebuke, in saying, that they to grace belonged not, who to their merits and their works thought that reward was owing.
5:5
Tertullian † AD 220 On the Resurrection of the Flesh 23
… It is therefore the contemplation of our blessed hope even in this life by faith (that he speaks of)—not its presence nor its possession, but only its expectation. Concerning this expectation and hope Paul writes to the Galatians: “For we through the Spirit wait for the hope of righteousness by faith.”
St Basil the Great † AD 379 De Spiritu Sancto 28
… “The Spirit itself beareth witness with our spirit that we are the children of God;” and are we not to allow to the Spirit even that testimony of His fellowship with God which we have learnt from the Lord? For the height of folly is reached if we through the faith in Christ which is in the Spirit
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 5 . “For we through the Spirit by faith wait for the hope of righteousness.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.10
14. Since those also which are called our deserts, are His gifts. For, that faith may work by love,
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 56
… this is the faith through which boasting is excluded, either by the retreat of that with which we become self-inflated, or by the rising of that with which we glory in the Lord. This, again, is the faith by which we procure that largess of the Spirit, of which it is said: “We indeed through the Spirit wait for the hope of righteousness by faith.”
5:6
Tertullian † AD 220 The Five Books Against Marcion 5.4
… He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;” as Moses likewise had enjoined, “Circumcise your hard hearts” —not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that “in Christ neither circumcision availeth anything, nor uncircumcision?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… and why says he here, “to the Jew first, and also to the Greek?” What meaneth this difference? and yet he has often said, “Neither circumcision is anything, nor uncircumcision” ( 1 Cor. vii. 19 . See
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 6 . “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith working through love.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… As though He had said, “Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more.” And be not confounded when you hear Him say, “which are not of this fold” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.3
3. This passing from death to life is meanwhile wrought in us by faith, which we have for the pardon of our sins and the hope of eternal life, when we love God and our neighbour; “for faith worketh by love,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.17
… but not, as you suppose, in taking part in their worship of idols. For “in Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but the keeping of the commandments of God.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.12
… blessed are the meek,” he immediately subjoined, “For those that are unworthy shall not see God,” intending it to be understood that the unworthy are those who, although they shall rise again, shall not be able to see God, since they shall rise to condemnation, because they refused to purify their hearts through that true faith which “worketh by love.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.13
… we desire to find in the writings of these men, whose works are read by very many for their pungency and eloquence, the open confession of that grace which the apostle vehemently commends, who says that “God has given to every man the measure of faith,” “without which it is impossible to please God,” “by which the just live,” “which worketh by love,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 189.2
… “For this is the love which,” as the apostle says, “is shed abroad in our hearts by the Holy Ghost, which is given unto us.” This is “the fulfilling of the law;” this is the same love by which faith works, of which he says again, “Neither circumcision availeth anything, nor uncircumcision; but faith, which worketh by love.”
St Augustine of Hippo † AD 430 City of God 19.27
… Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members, “Forgive us our debts as we forgive our debtors.” And this prayer is efficacious not for those whose faith is “without works and dead,” but for those whose faith “worketh by love.”
St Augustine of Hippo † AD 430 City of God 21.25
… For, while they continue in such things to the very end of life, they cannot be said to abide in Christ to the end; for to abide in Him is to abide in the faith of Christ. And this faith, according to the apostle’s definition of it, “worketh by love.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.2
… Lastly, it is a thing that can both be feigned by pretence, and be thought to be in him in whom it is not. Therefore every one sees his own faith in himself; but does not see, but believes, that it is in another; and believes this the more firmly, the more he knows the fruits of it, which faith is wont to work by love.
St Augustine of Hippo † AD 430 On the Holy Trinity 13.20
… This question has been already treated of in former books; and we found, that no one loves what he is wholly ignorant of, but that when things not known are said to be loved, they are loved from those things which are known. And now we so conclude this book, that we admonish the just to live by faith, which faith worketh by love,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.18
… And therefore also the Apostle Paul says, “In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love:”
St Augustine of Hippo † AD 430 The Enchiridion 5
Moreover, when the mind has been imbued with the first elements of that faith which worketh by love,
St Augustine of Hippo † AD 430 The Enchiridion 8
… Without it, faith profits nothing; and in its absence, hope cannot exist. The Apostle James says: “The devils also believe, and tremble.” —that is, they, having neither hope nor love, but believing that what we love and hope for is about to come, are in terror. And so the Apostle Paul approves and commends the “faith that worketh by love;”
St Augustine of Hippo † AD 430 The Enchiridion 21
… to make a mistake in such matters is not to be looked on as a sin, or at least as a very small and trifling sin. In short, a mistake in matters of this kind, whatever its nature and magnitude, does not relate to the way of approach to God, which is the faith of Christ that “worketh by love.”
St Augustine of Hippo † AD 430 The Enchiridion 67
… “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.”
St Augustine of Hippo † AD 430 The Enchiridion 117
… as, for example, if he hopes for eternal life (and who is there that does not desire this?) and yet does not love righteousness, without which no one can attain to eternal life. Now this is the true faith of Christ which the apos tle speaks of, “which worketh by love;”
St Augustine of Hippo † AD 430 Of Holy Virginity 7
… And unto this holy birth mothers also who have not borne in the flesh Christians, are workers together, that they may become what they know that they could not give birth to in the flesh: yet are they workers together through this, wherein themselves also are virgins and mothers of Christ, that is to say, in “faith which worketh through love.”
St Augustine of Hippo † AD 430 On Patience 25
… not the faith which works through elation or fear, but “which worketh by love;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.18
… for "the law was given by Moses, but grace and truth came by Jesus Christ." Again, these things which concern the keeping of a good conscience are fulfilled in the faith which worketh by love;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.27
… but that what the literal command failed in doing from the pride and disobedience of men, is accomplished by grace in those who are brought to repentance and humility. The fulfillment is not in additional words, but in acts of obedience. So the apostle says "Faith worketh by love;"
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 26
… and if this commandment is kept from the fear of punishment and not from the love of righteousness, it is servilely kept, not freely, and therefore it is not kept at all. For no fruit is good which does not grow from the root of love. If, however, that faith be present which worketh by love,
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 46
… There is therefore a good agreement of this passage of the apostle with the words of the prophet so that belonging to the new testament means having the law of God not written on tables, but on the heart,—that is, embracing the righteousness of the law with innermost affection, where faith works by love.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 56
… “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” This, in short, is the faith which works not by fear, but by love;
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 59
… whilst also another law in our members wars against the law of our mind; whilst to will is present indeed to us but not how to perform that which is good. These are the diseases of a man’s old nature which, however, if we only advance with persevering purpose, are healed by the growth of the new nature day by day, by the faith which operates through love.
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 34
… His faith deserved this distinction, but not his works, which were not previously good.” Well, then, are we to suppose that faith does not work? Surely faith does work in a very real way, for it “worketh by love.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.27
… Or how could we help doing good if we have love? For although God’s commandment appears sometimes to be kept by those who do not love Him, but only fear Him; yet where there is no love, no good work is imputed, nor is there any good work, rightly so called; because “whatsoever is not of faith is sin,” and “faith worketh by love.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 18
… Impossible is it that such a character should be deemed “a vessel of election” by the apostle, who, after declaring that “in Christ Jesus neither circumcision availeth anything, nor uncircumcision,”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.20
… Because they receive it from Him who gives pious thoughts to the human heart, by which it has faith, which worketh by love;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.11
… Let us then make a distinction in our faith, and not be content to believe. This is no such faith as purifieth the heart. “Purifying their hearts,” it is said, “by faith.” But by what, and what kind of faith, save that which the Apostle Paul defines when he says, “Faith which worketh by love.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.16
… As then when He said, “He that believeth and is baptized shall be saved,” He had not in his view all who believe and are baptized, but some only; those, to wit, who are settled in that faith, which, according to the Apostle’s distinction, “worketh by love:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.1
… And to give ear to it is but a small matter, unless we love it. For divine Scripture in making thee secure against offences doth not say, “Great peace have they who” hear “Thy law. For not the hearers of the law are just before God. But” because “the doers of the law shall be justified,” and, “faith worketh by love:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.8
… Distinguish well the nature of this faith; and then in thee is recognised “the wedding garment.” Let the Apostle make the distinction, let him teach us; “neither circumcision availeth anything, nor uncircumcision, but faith.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.5
5. Because then, in order to understand the mystery of God, how Christ is both man and God, the heart must be cleansed: and it is cleansed by a good conversation, by a pure life, by chastity, and sanctity, and love, and by “faith, which worketh by love”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.12
… but they are not good, because they are not referred to that end in which works are good; “for Christ is the end of the law for righteousness to every one that believeth.” For that reason, He willeth not to distinguish faith from work, but declared faith itself to be work. For it is that same faith that worketh by love.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.6
… It is faith itself then that God exacts from us: and He finds not that which He exacts, unless He has bestowed what He may find. What faith, but that which the apostle has most amply defined in another place, saying, “Neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.15
… For no one can pass out by the door—that is, by Christ—to that eternal life which shall be open to the sight, unless by the same door—that is, by the same Christ—he has entered His church, which is His fold, to the temporal life, which is lived in faith. Therefore, He saith, “I am come that they may have life,” that is, faith, which worketh by love;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.8
… but in both let us acknowledge His beneficent acting. For, on the one side, we have to give Him thanks that the power is bestowed; and on the other, to pray that our own little strength may not utterly fail. It is this very faith that worketh by love,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 82.2
2. “As the Father hath loved me,” He says, “so have I loved you: continue ye in my love.” Here, then, you see, is the source of our good works. For whence should we have them, were it not that faith worketh by love?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.1
… and in whom, when ye see Him, ye shall rejoice with a joy unspeakable and glorious: receiving the reward of faith, even the salvation of your souls.” If, then, it is now the season of faith, and faith’s reward is the salvation of our souls; who, in that faith which worketh by love,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 92
… Was it that the Comforter, when He came, even the Spirit of truth, convicted those, who thus saw and hated, by a still clearer testimony? Yea, verily, some even of those who saw, and still hated, He did convert, by this manifestation of Himself, to the faith that worketh by love.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.1
… “Whosoever believeth that Jesus is the Christ is born of God.” Who is he that believeth not that Jesus is the Christ? He that does not so live as Christ commanded. For many say, “I believe:” but faith without works saveth not. Now the work of faith is Love, as Paul the apostle saith, “And faith which worketh by love.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.2
… so far, he is not even upon a par with devils. A person does now believe in Christ, but hates Christ: he hath the confession of faith in the fear of punishment, not in love of the crown: thus the devils also feared to be punished. Add to this faith love, that it may become a faith such as the Apostle Paul speaks of, a “faith which worketh by love:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.17
… For then are works righteous, when they are directed to this one end: “for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” There is therefore one work, in which are all, “faith which worketh by love:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.24
24. Let therefore the righteous bear with the ungodly; let the temporal suffering of the righteous bear with the temporal impunity of the wicked; for “the just shall live by faith.” For there is no righteousness of man in this life except to live by faith, “which worketh by love.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.12
92. He then looketh back towards the source of this earth’s deliverance, which caused it to abide when founded; and addeth, “If my delight had not been in Thy law, I should perchance have perished in my humiliation” ( ver. 92 ). This is the law of faith, not a vain faith, but that which worketh through love.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.17
… “for by the Law is the knowledge of sin,” etc. These are Thy wonderful testimonies, which the soul of this little one hath searched; and hath therefore found, because he became humbled and a little one. For who doth Thy commandments as they ought to be done, that is, by “faith which worketh through love,”
5:7
Tertullian † AD 220 The Prescription Against Heretics 27
… All these suggestions of distrust you may find put forward by the heretics. They bear in mind how the churches were rebuked by the apostle: “O foolish Galatians, who hath bewitched you?” and, “Ye did run so well; who hath hindered you?”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 7 . “Ye were running well; who did hinder you?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
For this is ever a part of Paul’s wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, “Ye did run well; who did hinder you?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, “Ye did run well” (
St Jerome † AD 420 Against Jovinianus 2.3
… “There hath no temptation taken you, but such as man can bear; but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.” And, “Let him that thinketh he standeth, take heed lest he fall.” And to the Galatians:
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.3
3. When I reflect on these good things, these gifts of God in you, my heart, amid the many storms by which it is agitated through evils elsewhere, is wont to find perfect rest. “Ye did run well; who did hinder you, that ye should not obey the truth? This persuasion cometh not of Him that calleth you.”
Jacob of Serugh † AD 521 Homily on Habib the Martyr 1
For this—that he might speak of Him without hindrance.
5:8
Origen † AD 254 Origen De Principiis 3.1-2.7
… Thou wilt say then, Why doth He yet find fault? For who hath resisted His will?” “The per suasion is of Him that calleth, and not of us.”
Origen † AD 254 Origen Against Celsus 6.57
… Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: “This persuasion cometh not of him that calleth you.”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 8 . “This persuasion came not of him that calleth you.”
5:9
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 9 . “A little leaven leaveneth the whole lump.”
5:10
Tertullian † AD 220 The Five Books Against Marcion 5.4
… for it is He who enjoins the first in these words, “Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength;” and also the second in another passage: “Thou shalt love thy neighbour as thyself.” “But he that troubleth you shall have to bear judgment.”
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… some advantage they will thus gain, or through fear of men, or monstrous littleness of mind, or through some neglect of pastors and governors, or through love of novelty and proneness to innovations, rejects us as unworthy of credit, and attaches himself to such men, and divides the noble body of the Church, he shall bear his judgment, whoever he may be,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… vi. 9 .) And to the Corinthians again, “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.” ( 1 Cor. xi. 2 .) And in writing to the Galatians he says, “I have confidence in you, that ye will be none otherwise minded.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, “I have confidence toward you in the Lord, that ye will be none otherwise minded.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… Which he doth likewise in the Epistle to the Galatians, saying, “But he that troubleth you shall bear his judgment, whosoever he be.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… iii. 4 .) “Ye are removing;” he says not, “ye are removed,” that is, “I will not believe or suppose that your seduction is complete;” this is the language of one about to recover them, which further on he expresses yet more clearly in the words, “I have confidence to you-ward in the Lord that ye will be none otherwise minded.” (
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 10 . “I have confidence to you-ward in the Lord, that ye will be none otherwise minded.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
For this is ever a part of Paul’s wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, “Ye did run well; who did hinder you?” ( Gal. v. 7 .) And, “Have ye suffered so many things in vain? if it be yet in vain” ( Gal. iii. 4 ), and, “I have confidence in you in the Lord.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
Moreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? ( Ver. 9 ) “But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.” Which word he also used in writing to the Galatians: “But I am persuaded of you in the Lord, that ye will be none otherwise minded.” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.19
… For he sees, and sees most truly; only, as God sees God and the Light sees the Light; not as flesh sees flesh, but as the Holy Spirit sees, not with the bodily senses, but by the powers of the Deity. I say, if any one denies this let him be anathema for all eternity. But as the Apostle says,
5:11
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… How could He not know the day, Who hath declared both the season of Judgment to come, and the cause? A curse, then, He was made not in respect of His Godhead, but of His flesh; for it is written: “Cursed is every one that hangeth on a tree.” In and after the flesh, therefore, He hung, and for this cause He, Who bore our curses, became a curse.
St John Chrysostom † AD 407 Commentary on Galatians 3
Ver. 4 . “Did ye suffer so many things in vain?
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 11 . “But I, brethren, if I still preach circumcision, why am I still persecuted?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 47
… For if natural capacity, by help of free will, is in itself sufficient both for discovering how one ought to live, and also for leading a holy life, then “Christ died in vain,” and therefore also “the offence of the cross is ceased.”
5:12
Tertullian † AD 220 A Treatise on the Soul 16
… “If any man,” says he, “desireth the office of a bishop, he desireth a good work.” Now, by saying “a good work,” he shows us that the desire is a reasonable one. He permits us likewise to feel indignation. How should he not, when he himself experiences the same? “I would,” says he, “that they were even cut off which trouble you.”
Tertullian † AD 220 On Modesty 1
… but when I became a man, those (things) which had been the child’s I abandoned:” so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… For indeed it would be a strange thing that he who was swallowed as a stone should be made to weep as a child. Nor are we concerned with Phrygian mutilations and flutes and Corybantes,
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
But there is a matter which is graver than these, a special point which it is necessary that I should not pass over. I would they were even cut off that trouble you,
St Ambrose of Milan † AD 397 Concerning Widows 13
77. No one, then, ought, as many suppose, to mutilate himself, but rather gain the victory; for the Church gathers in those who conquer, not those who are defeated. And why should I use arguments when the words of the Apostle’s command are at hand? For you find it thus written: “I would that they were mutilated who desire that you should be circumcised.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 59
… But when He saith, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who hath mutilated himself, in fact, is subject even to a curse, as Paul saith, “I would they were even cut off which trouble you.”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 12 . “I would that they which unsettle you, would even cut themselves off.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.22
… "Alexander the coppersmith has done me much evil; the Lord shall reward him according to his works." So it might be thought that the apostle was prompted by angry feeling to utter this imprecation: "I would that they were even made eunuchs that trouble you."
5:13
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… For we are Christians, not Arians ; would that they too, who have written these things, had not embraced the doctrines of Arius! Yea, brethren, there is need now of such boldness of speech; for we have not received ‘the spirit of bondage again to fear ,’ but God hath called us ‘to liberty
St Gregory of Nyssa † AD 395 Against Eunomius 10.4
Such is the God of heresy. But what we, who, in the words of the Apostle, have been called to liberty by Christ
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 13 . “For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 23.1
… I have written “to my lord,” because it is written: “Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.6
… But that the Holy Spirit is not a creature is made quite plain by that passage above all others, where we are commanded not to serve the creature, but the Creator; not in the sense in which we are commanded to “serve” one another by love,
St Augustine of Hippo † AD 430 On the Morals of the Manichæans 11
… nor is Christ its physician, since it is in health; nor does it require the promise of happiness in another life. Why then is Jesus called the deliverer, according to His own words in the Gospel, "If the Son shall make you free, ye shall be free indeed?" And the Apostle Paul says, "Ye have been called to liberty."
St Augustine of Hippo † AD 430 Acts or Disputation Against Fortunatus the Manichaean 2
… But when the grace of God has breathed the divine love into us and has made us subject to His will, to us it is said: "Ye are called for freedom,"
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 34
… but the greatest of these is love. Follow after love.” He also says to the Galatians, “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.19
… only use not liberty for an occasion to the flesh, but by love serve one another.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.8
… and that, in setting us free, He may make us His servants. For we were the servants of lust; but being set free, we are made the servants of love. This also the apostle says: “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.11
… “I am Thy servant, and the son of Thine handmaid” ( ver. 16 ).…This, therefore, is the son of the heavenly Jerusalem, which is above, the free mother of us all. And free indeed from sin she is, but the handmaid of righteousness; to whose sons still pilgrims it is said, “Ye have been called unto liberty;”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.22
… In his epistle to the Galatians he writes, ‘Tell me ye that desire to be under the law, do ye not hear the law?’ And continuing his train of argument, he demonstrates that the Jews were in bondage as servants, but that those who have come to Christ are ‘called into the liberty of sons.’
5:14
Tertullian † AD 220 The Five Books Against Marcion 5.4
… and what, if he also affirms the law in that portion of it where it ought (to be permanent)? “For,” says he, “all the law is fulfilled in you by this: ‘Thou shalt love thy neighbour as thyself.’”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.4
… thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail.” Of this same thing to the Galatians: “Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another.”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 14 . “For the whole law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.7
… therefore he must needs also love his neighbor, because God has commanded it: or whether it be that Scripture only mentions the love of our neighbor, as in that text, “Bear ye one another’s burdens, and so fulfill the law of Christ;” and again, “For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.10
10. Now who is he that fulfilleth the Law, but he that hath charity? Ask the Apostle, “Charity is the fulfilling of the Law. For all the Law is fulfilled in one word, in that which is written, Thou shalt love thy neighbour as thyself.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.5
… as long as we live, we are in combat; as long as we are in combat, we are in peril; but, “in all these things we are conquerors through Him who loved us.” Our combat ye heard of just now when the Apostle was being read. “All the law,” saith he, “is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.”
5:15
Origen † AD 254 Origen's Commentary on Matthew 14.1
… in earth who said, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ,” but there were schisms among them, upon the dissolution of which they were gathered together in company with the spirit in Paul, with the power of the Lord Jesus Christ, that they might no longer “bite and devour one another so that they were consumed by one another;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.5
… also to be no contentions and emulations among you, since the Lord left to us His peace, and it is written, “Thou shalt love thy neighbour as thyself.” “But if ye bite and find fault with one another, take heed that ye be not consumed one of another.” From abuse and revilings also I entreat you to abstain, for “revilers do not attain the kingdom of God;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.9
… For what is coexistent, coexists not with itself, but with another. If then they agree with Asterius, let them never ask again, ‘Is the Unoriginate one or two,’ or they will have to contest the point with him; if, on the other hand, they differ even from him, let them not rely upon his treatise, lest, ‘biting one another, they be consumed one of another
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.12
… For what doth it profit if we abstain from birds and fishes; and yet bite and devour our brethren? The evil speaker eateth the flesh of his brother, and biteth the body of his neighbour. Because of this Paul utters the fearful saying, “If ye bite and devour one another, take heed that ye be not consumed one of another.”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 15 . “But if ye bite and devour one another, take heed that ye be not consumed one of another.”
St John Chrysostom † AD 407 Homilies on Colossians 2
… and were able to bear it because they were strong, he begins with accusation, saying, “I marvel.” ( Gal. i. 6 .) So that this also is praise. But afterwards he praises them, not for what they were, but what they had been, saying, “If possible, ye would have plucked out your eyes, and given them to me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
[7.] Of how many evils are we now full, without being conscious of them? We bite one another, we devour one another, in wronging, accusing, calumniating, being vexed by the credit of our neighbors. (Cf.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.31
… But I give you fair warning, and will repeat it again and again. You are attacking a creature who has horns: and, if it were not that I lay to heart the words of the Apostle “The evil speakers shall not inherit the kingdom of God,” and
St Jerome † AD 420 The Letters of St. Jerome 81
… I am also sending the reverend presbyter Rufinus on business to Milan by way of Rome, and have requested him to communicate to you my feelings and respects. I am sending the same message to the rest of my friends; lest, as the apostle says, ye bite and devour one another, ye be consumed one of another.
St Jerome † AD 420 The Letters of St. Jerome 82.11
… And may Christ who is Almighty God grant to your prayers that I and my opponent may be united not in a feigned and hollow peace but in true and sincere mutual esteem, lest biting and devouring one another we be consumed one of another.
St Jerome † AD 420 The Letters of St. Jerome 125.2
… For on one side is the Charybdis of covetousness, “the root of all evil;” and on the other lurks the Scylla of detraction girt with the railing hounds of which the apostle says: “if ye bite and devour one another, take heed that ye be not consumed one of another.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.4
… Verily, there arise usually from this cause bitter enmities even between persons bound to each other by the greatest affection and intimacy, when, “thinking of men above that which is written, any one is puffed up for one against another;” and while they bite and devour one another, “there is reason to fear lest they be consumed one of another.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.6
6. What struggle? “But if ye bite and devour one another, take heed that ye be not consumed one of another. But I say, Walk in the Spirit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.7
… so that we may understand “teeth” thus, as words of cursing. Of which teeth the Apostle speaks, “If ye bite one another, take heed that ye be not consumed one of another.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.13
… This again, may be perceived in, “Thou hast given him for meat to the Ethiopian peoples,” how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as hath been said, by way of prohibition indeed, but yet the idea expressed: “but if ye bite and eat up one another, take heed that ye be not consumed of one another.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 101.8
… If a man is proud, he is envious: otherwise it cannot be. Pride is the mother of enviousness: it cannot but generate it, and ever coexist with it. Every proud man is, therefore, envious: if envious, he feedeth on the misfortunes of others. Whence the Apostle saith, “But if ye bite and devour one another, take heed that ye be not consumed of one another.”
5:16
Tertullian † AD 220 A Treatise on the Soul 40
… moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. Now although the flesh is sinful, and we are forbidden to walk in accordance with it,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.54
… in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence, wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit.
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 16 . “But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh.”
St Jerome † AD 420 Against Jovinianus 1.38
… “Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? Did ye suffer so many things in vain?” If the Apostle in the case of some persons loosens the cords of continence, and lets them have a slack rein, he does so on account of the infirmity of the flesh. This is the enemy he has in view when he once more says:
St Jerome † AD 420 Against Jovinianus 2.3
… “Ye were running well; who did hinder you that ye should not obey the truth?” And elsewhere: “We would fain have come unto you, I Paul once and again; and Satan hindered us.” And to the married he says: “Be together again, that Satan tempt you not because of your incontinency.” And again:
St Augustine of Hippo † AD 430 On Continence 9
… For he had said above, “But I say, walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh. For these are opposed one to the other, that ye do not what ye would. But if ye are led by the Spirit, ye are not under the Law.”
St Augustine of Hippo † AD 430 On Continence 18
… For the flesh lusteth against the Spirit, and the Spirit against the flesh: For these are opposed one to another, that ye do not what ye would.”
St Augustine of Hippo † AD 430 On Continence 20
… The Apostle shows both, that neither is good here perfected, where evil is so lusted after, nor evil here perfected, whereas such lust is not obeyed. The one forsooth he shows, where he says, “To will is present with me, but to perfect good is not;” the other, where he says, “Walk in the Spirit, and perfect not the lusts of the flesh.”
St Augustine of Hippo † AD 430 On Continence 25
… For neither were those other than members of the Church, unto whom he thus spake, “Walk in the spirit, and fulfill not the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh; for these are opposed the one to the other; that ye do not what we would.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.0
On the words of the Gospel, John v. 31 ,“If I bear witness of myself,” etc.; and on the words of the apostle,
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 9
[25.] Or perhaps the anathema pronounced on any one who should preach another Gospel than that which had been preached was meant for those times, not for the present. Then, also, the exhortation, “Walk in the Spirit and ye shall not fulfil the lust of the flesh,”
5:17
Tertullian † AD 220 A Treatise on the Soul 40
… moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. Now although the flesh is sinful, and we are forbidden to walk in accordance with it, and its works are condemned as lusting against the spirit,
Tertullian † AD 220 On the Resurrection of the Flesh 10
… For although he says that “in his flesh dwelleth no good thing;” although he affirms that “they who are in the flesh cannot please God,” because “the flesh lusteth against the Spirit;”
Tertullian † AD 220 On Monogamy 1
… Thus, so long as the things which are the Spirit’s please them not, the things which are of the flesh will please, as being the contraries of the Spirit. “The flesh,” saith (the apostle), “lusteth against the Spirit, and the Spirit against the flesh.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.21
… But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul.
Origen † AD 254 Origen De Principiis 3.2.3
… “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.”
Origen † AD 254 Origen De Principiis 3.4.2
… Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the Spirit,”
Origen † AD 254 Origen Against Celsus 8.23
… For it is impossible for man, who is a compound being, in which “the flesh lusteth against the Spirit, and the Spirit against the flesh,”
Origen † AD 254 Origen's Commentary on Matthew 14.3
… In the wicked, sin reigns over the soul, being settled as on its own throne in this mortal body, so that the soul obeys the lusts thereof; but in the case of those, who have stirred up the sin which formerly reigned over the body as from a throne and who are in conflict with it, “the flesh lusteth against the spirit, and the spirit against the flesh;”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 16
… of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, continence, chastity.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.65
… with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ’s have crucified their flesh, with its vices and lusts.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… For our bodies are both trained in Him and by Him to advance to immortality, by learning to govern themselves with moderation according to His decrees. For this is He who “desireth against the flesh,” because “the flesh resisteth against the Spirit.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.17
… and having made manifest to all, by a few words, the inconsistency of their trick, so that it is now possible even for a child to see and perceive their error; and that to do good or evil is in our own power, and not decided by the stars. For there are two motions in us, the lust of the flesh and that of the soul, differing from each other,
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… Thus, too, that laudable despotism which changes, by the alliance of Wisdom, the democracy of the passions into the monarchy of reason, brings into bondage what were running unrestrained into mischievous liberty, I mean all carnal and earthly thoughts: for “the flesh lusteth against the Spirit
St Gregory of Nyssa † AD 395 On Virginity 24
… they were old in reasonableness before their time, and in character outstripped their years. The only love they tasted was that of wisdom; not that their natural instincts were different from the rest; for in all alike “the flesh lusteth against the spirit
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.13
168. Will any one say that Christ is now made subject, because many have believed? Certainly not. For Christ’s subjection lies not in a few but in all. For just as I do not seem to be brought into subjection, if the flesh in me as yet lusts against the spirit, and the spirit against the flesh,
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 17 . “For the flesh lusteth against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that ye may not do the things that ye would.”
St Jerome † AD 420 The Letters of St. Jerome 22.4
4. So long as we are held down by this frail body, so long as we have our treasure in earthen vessels; so long as the flesh lusteth against the spirit and the spirit against the flesh,
St Jerome † AD 420 The Letters of St. Jerome 48.20
… The words are not mine; it is an old saying, “No man can serve two masters;” that is, the flesh and the spirit. For “the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other,” so that we cannot do the things that we would.
St Jerome † AD 420 The Letters of St. Jerome 133.9
… But it is not against me that you must make this imputation but against the apostle who knows well that God is one thing and man another, that the flesh is weak and the spirit strong. “The flesh lusteth against the spirit and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.”
St Augustine of Hippo † AD 430 The Confessions 8.5
11. Thus came I to understand, from my own experience, what I had read, how that “the flesh lusteth against the Spirit, and the Spirit against the flesh.”
St Augustine of Hippo † AD 430 The Confessions 10.23
33. It is not, then, certain that all men wish to be happy, since those who wish not to rejoice in Thee, which is the only happy life, do not verily desire the happy life. Or do all desire this, but because “the flesh lusteth against the spirit, and the spirit against the flesh,” so that they “cannot do the things that they would,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 143.6
… for “the flesh lusteth against the spirit,
St Augustine of Hippo † AD 430 City of God 13.13
… And because it had willfully deserted its superior Lord, it no longer held its own inferior servant; neither could it hold the flesh subject, as it would always have been able to do had it remained itself subject to God. Then began the flesh to lust against the Spirit,
St Augustine of Hippo † AD 430 City of God 15.5
… the good also war with the wicked. But with the good, good men, or at least perfectly good men, cannot war; though, while only going on towards perfection, they war to this extent, that every good man resists others in those points in which he resists himself. And in each individual “the flesh lusteth against the spirit, and the spirit against the flesh.”
St Augustine of Hippo † AD 430 City of God 15.7
… For then shall a man rule over his sin when he does not prefer it to himself and defend it, but subjects it by repentance; otherwise he that becomes protector of it shall surely become its prisoner. But if we understand this sin to be that carnal concupiscence of which the apostle says, “The flesh lusteth against the spirit,”
St Augustine of Hippo † AD 430 City of God 19.4
… not other men’s, but our own,—a war which is waged especially by that virtue which the Greeks call σωφροσυνη , and we temperance, and which bridles carnal lusts, and prevents them from winning the consent of the spirit to wicked deeds? For we must not fancy that there is no vice in us, when, as the apostle says, “The flesh lusteth against the spirit;”
St Augustine of Hippo † AD 430 City of God 21.15
… Nor ought any one to trust that he has passed from the one man to the other until he shall have reached that place where there is no temptation, and have entered into the peace which he seeks in the many and various conflicts of this war, in which “the flesh lusteth against the spirit, and the spirit against the flesh.”
St Augustine of Hippo † AD 430 City of God 22.23
… For though sometimes more violent and at other times slacker, yet without intermission does the flesh lust against the spirit and the spirit against the flesh, so that we cannot do the things we would,
St Augustine of Hippo † AD 430 On Christian Doctrine 1.24
25. Those, on the other hand, who do this in a perverse spirit, make war upon their own body as if it were a natural enemy. And in this matter they are led astray by a mistaken interpretation of what they read: “The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other.”
St Augustine of Hippo † AD 430 The Enchiridion 91
… For just as now the body is called animate , though it is a body, and not a soul [ anima ], so then the body shall be called spiritual, though it shall be a body, not a spirit. Hence, as far as regards the corruption which now weighs down the soul, and the vices which urge the flesh to lust against the spirit,
St Augustine of Hippo † AD 430 On Continence 5
… although there be not as yet that perfection, wherein Continence shall not strive with vice. But now, so long as “the flesh lusteth against the spirit, and the spirit against the flesh,”
St Augustine of Hippo † AD 430 On Continence 22
… ye who wish to bring in upon us, as if out of the Epistles of the Apostles, two natures without beginning, one of good, the other of evil: and will not listen to the Epistles of the Apostles, that they may correct you from that sacrilegious perverseness? As ye read, “The flesh lusteth against the spirit,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.69
… For if we seek unity by war, our war could not be praised in more glorious terms, seeing that it is written, "Thou shall love thy neighbor as thyself." And again it is written, "No man ever yet hated his own flesh." And yet the flesh lusteth against the spirit, and the spirit against the flesh.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 59
… be cause He recompenses evil with good. “Who forgiveth all thine iniquities:” this is done in the sacrament of baptism. “Who healeth all thy diseases:” this is effected by the believer in the present life, while the flesh so lusts against the spirit, and the spirit against the flesh, that we do not the things we would;
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 58
Observe also what remark he adds, by which he thinks that his position is confirmed: “No will,” says he, “can take away that which is proved to be inseparably implanted in nature.” Whence then comes that utterance: “So then ye cannot do the things that ye would?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 60
See what obstacles he still attempts to break through, if possible, in order to introduce his own opinion. He raises a question for himself in these terms: “But you will tell me that, according to the apostle, the flesh is contrary
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 61
Now let us see whether we anywhere read about the flesh being contrary in the baptized also. And here, I ask, to whom did the apostle say, “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye do not the things that ye would?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 63
… just as, in our body, dryness and moisture, cold and heat,—in the tempering of which altogether consists our bodily health. The fact, however, that “the flesh is contrary to the Spirit, so that we cannot do the things that we would,”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 66
… That, however, which we have to say on this subject, our author himself mentions, when concluding this topic he says: “As we remarked, the passage in which occur the words, ‘The flesh lusteth against the Spirit,’
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 67
But even our author should observe that it is to persons who have been already baptized that it was said: “The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 1
… For, in so far as it is not sound, in so far does it either through blindness fail to see, or through weakness fail to accomplish, that which it ought to do; “for the flesh lusteth against the spirit, and the spirit against the flesh,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 12
… whereas the apostle says, “The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; so that ye do not the things that ye would.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 17
… Whether such commands are given is not at all the point in question, for the fact is clear enough; but whether the thing which is evidently commanded be itself at all possible of accomplishment in the body of this death, wherein “the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.5
… In like manner, therefore, the marriage of believers converts to the use of righteousness that carnal concupiscence by which “the flesh lusteth against the Spirit.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.35
… To the body of this death then is understood to be owing the circumstance that there is in our members another law which wars against the law of the mind, so long as the flesh lusts against the spirit—without, however, subjugating the mind, inasmuch as on its side, too, the spirit has a concupiscence contrary to the flesh.
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.23
… and at last he mentions the word concupiscence. But he does not add the usual phrase, “of the flesh,” because this is the very thing which causes the shame. Whereas, on account of concupiscence there is sometimes a call for boasting, inasmuch as there is a concupiscence of the spirit against the flesh,
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.36
… as when he says, “So then with the mind I serve the law of God, but with the flesh the law of sin.” Now the meaning of this is precisely what he expresses in another passage thus: “For the flesh lusteth against the spirit, and the spirit against the flesh.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.8
… for these are contrary the one to the other; so that ye cannot do the things that ye would;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.4
… For our spirit is compared to heaven, but to the earth our flesh. What then is “Thy will be done as in heaven, so in earth”? That as Thy command is well-pleasing to our mind, so may our flesh consent thereto; and so that strife be ended which is described by the Apostle, “for the flesh lusteth against the Spirit, and the Spirit against the flesh.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.6
… In this battle are we occupied, if we are in God’s service. What then follows? “For the flesh lusteth against the spirit, and the spirit against the flesh. For these are contrary the one to the other, so that ye do not the things that ye would.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.7
… Many overcome by carnal and damnable lusts, commit all sorts of crimes and impurities, and wallow in such abominable uncleanness, as it is a shame even to mention; and say to themselves these words of the Apostle. See what the Apostle has said, “So that we cannot do the things that ye would.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 34.10
… what business is it of mine to endure this? Let me return to myself, I will be kept to myself, I will call upon my God. Do return to thyself, thou findest strife there. If thou hast begun to follow God, thou findest strife there. What strife, sayest thou, do I find? “The flesh lusteth against the Spirit, and the Spirit against the flesh.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.10
… Why, says some one, is it not completed liberty? Because, “I see another law in my members warring against the law of my mind;” “for what I would,” he says, “that do I not; but what I hate, that do I.” “The flesh,” he says, “lusteth against the spirit, and the spirit against the flesh; so that ye do not the things that ye would.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.6
… Shall I then accomplish it?” No. Who shall then? “Reveal thy way unto the Lord: trust also in Him, and He shall bring it to pass” ( ver. 5 ). Mention to Him what thou sufferest, mention to Him what thou dost desire. For what is it that thou sufferest? “The flesh lusteth against the spirit, and the spirit against the flesh.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
… through the aid of the Spirit, whereby we lust against the flesh, that we be not overcome in our fight;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… or rather, as the Greek hath it, “all the day long,” which more fully expresses the continuance of meditation. Now that is to be understood through all time; which is, for ever. By such love lust is driven out: lust, which repeatedly opposeth our performing the commandments of the law, when “the flesh lusteth against the spirit:”
John Cassian † AD 435 The Conferences of John Cassian 1.10
… For diligence in reading, and self-denial in fasting, are usefully practised for purifying the heart and chastening the flesh in this life only, as long as “the flesh lusteth against the spirit,”
John Cassian † AD 435 The Conferences of John Cassian 4.7
This conflict too we read in the Apostle has for our good been placed in our members: “For the flesh lusteth against the spirit: and the spirit against the flesh. But these two are opposed to each other so that ye should not do what ye would.”
John Cassian † AD 435 The Conferences of John Cassian 4.10
… flesh,” and “All flesh shall see the salvation of God.” Neither can it have the same meaning as where it is said “My Spirit shall not remain in those men because they are flesh,” because the word flesh is not used here as it is there where it stands simply for a sinful man—when he says” The flesh lusteth against the spirit and the spirit against the flesh.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.3
… For according to his argument God the Word did not assume this soul, and so neither granted it His healing gift, nor gave it a portion of His dignity. Thus the earthly body is represented as worshipped by invisible powers, while the soul which is made in the image of God has remained below invested with the dishonour of sin.
Pope St Leo I the Great † AD 461 Sermons 39
… For we have many encounters with our own selves: the flesh desires one thing against the spirit, and the spirit another thing against the flesh
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St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 18 . “But if ye are led by the Spirit, ye are not under the Law.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
… xii. 7; c. vi. 63 ); He then that giveth these things, much more remitteth sins. And again, “It is the Spirit that quickeneth”; and, “Shall quicken you by His Spirit which dwelleth in you” ( Rom. viii. 11 ); and, “The Spirit is Life because of righteousness” ( Rom. viii. 10 ); and, “If ye are led by the Spirit, ye are not under the Law.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.19
… Wherefore also he says elsewhere, “If ye be led of the Spirit, ye are not under the law,”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 67
… “The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would.” And lest he should make them slothful for the actual conflict, and should seem by this statement to have given them laxity in sinning, he goes on to tell them: “If ye be led of the Spirit, ye are no longer under the law.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.11
… of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God.”
Tertullian † AD 220 The Five Books Against Marcion 5.10
… For what are this next words? “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God.” He means the works of the flesh and blood, which, in his Epistle to the Galatians, deprive men of the kingdom of God.
Tertullian † AD 220 On the Resurrection of the Flesh 45
… But the apostle mentions a very clear mark of the old man. For “put off,” says he, “concerning the former conversation, the old man;” (he does) not say concerning the seniority of either substance. It is not indeed the flesh which he bids us to put off, but the works which he in another passage shows to be “works of the flesh.”
Tertullian † AD 220 On Modesty 17
… “Manifest are the works of the flesh.” What are these? Among the first he has set “fornication, impurity, lasciviousness:” “(concerning) which I foretell you, as I have foretold, that whoever do such acts are not to attain by inheritance the kingdom of God.”
Origen † AD 254 Origen De Principiis 3.4.2
… They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, “Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like;”
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
… “For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God.”
St Basil the Great † AD 379 The Letters 233
… There are, as it were, three conditions of life, and three operations of the mind. Our ways may be wicked, and the movements of our mind wicked; such as adulteries, thefts, idolatries, slanders, strife, passion, sedition, vain-glory, and all that the apostle Paul enumerates among the works of the flesh.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.2
… For he who has discoursed to us concerning the others, points out these enemies also to us, speaking in a certain place on this wise: “The works of the flesh are manifest, which are these, fornication, adultery, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… God;” but “as they did not like to retain God in their knowledge;” as much as to say, that the sin was one of a perverted determination of obstinacy, more than of a sudden ravishment, and shows that it was not the flesh (as some heretics say) but the mind, to the wicked lust whereof the sins belonged, and that it was thence the fount of the evils flowed.
St John Chrysostom † AD 407 Commentary on Galatians 5
… fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness, revellings, and such like: of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God.”
St Jerome † AD 420 The Letters of St. Jerome 79.9
… nature Himself says in the gospel:—“out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” It is clear from the testimony of another book that “the imagination of man’s heart is evil from his youth,” and that the soul wavers between the works of the flesh and of the spirit enumerated by the apostle,
St Jerome † AD 420 Against Jovinianus 1.11
… Again, if anyone was called in uncircumcision, let him not be circumcised. You had a wife, he says, when you believed: do not think the faith of Christ a reason for disagreement, because God called us in peace.
St Jerome † AD 420 Against the Pelagians 2
… Hence Josephus, the historian of the Maccabees, said that the emotions can be subdued and governed, not extirpated, and Cicero’s five books of “Tusculan Disputations” are full of these discussions. According to the Apostle, the weakness of the body and spiritual hosts of wickedness in the heavenly places fight against us. And the same writer
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.6
… adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murder, drunkenness, revellings, and such like; of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.48
… adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they who do such things shall not inherit the kingdom of God.”
St Augustine of Hippo † AD 430 City of God 14.2
… adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”
St Augustine of Hippo † AD 430 City of God 21.25
… fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variances, emulations, wrath, strife, heresies, envyings, drunkenness, revellings, and the like: of the which I tell you before, as I have also told you in time past, for they which do such things shall not inherit the kingdom of God.”
St Augustine of Hippo † AD 430 On Continence 9
… of which I foretell to you, as I have foretold, that they who do such things shall not possess the kingdom of God.”
St Augustine of Hippo † AD 430 On Continence 28
… hard enmities, strifes, emulations, lastly, hatreds, their exercise in the pleasure of the body, and not rather in the motion and troubled states of the soul? Yet the Apostle called all these “works of the flesh,” whether what pertained to the soul, or what pertained properly to the flesh, calling forsooth the man himself by the name of the flesh.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.18
… fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.14
… So when "the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousnness, idolatry, witchcraft, hatred, variance, emulations, strife, seditions, heresies, envyings, drunkenness, revellings, and such like;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.12
… fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, seditions, heresies, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.’
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.54
… But if the wicked do not infect the good in unity, then the sacrilegious Donatist has no ground to set before himself for separation. But if baptism is both possessed and transferred by the multitude of others who work the works of the flesh, of which it is said, that "they which do such things shall not inherit the kingdom of God,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.105
… fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, variance, emulations, wrath, strife, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God?"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.109
… and in men like these we hold valid the baptism which is not theirs but Christ’s. For of men like these, and among them are included heretics also, none, as the apostle says, shall inherit the kingdom of heaven.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.24
… of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” And what the fruits are by which we may know a good tree, the very same apostle goes on to tell us: “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.”
John Cassian † AD 435 The Conferences of John Cassian 5.4
… and to this must be added change of scene, because since these sins are the results of faults of both mind and body, so they can only be overcome by the united efforts of both. And although the blessed Apostle says generally that all faults are carnal, since he enumerates enmities and anger and heresies among other works of the flesh,
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Tertullian † AD 220 The Prescription Against Heretics 6
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts “heresies” among “the sins of the flesh,”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.6.3
3. Wherefore also it comes to pass, that the “most perfect” among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that “they who do such things shall not inherit the kingdom of God.”
Tertullian † AD 220 On the Resurrection of the Flesh 49
… It is after displaying to the Galatians these pernicious works that he professes to warn them beforehand, even as he had “told them in time past, that they which do such things should not inherit the kingdom of God,”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.3
… But sometimes when the sound of a syllable is doubtful, it is decided by a word near it belonging to the same sentence. As, for example, that saying of the apostle, “Of the which I tell you before [ prædico ], as I have also told you in time past [ prœdixi ], that they which do such things shall not inherit the kingdom of God.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.43
84. To him we answer: If this were so, then would as many baptisms be reckoned as there are works of the flesh, of which the apostle says "that they which do such things shall not inherit the kingdom of God;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.19
19. If therefore all those works “shall not possess the kingdom of God” (yea not the works, but “they that do such things;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.31
… many turn away altogether, striving with a stiff neck against the discipline of the Father, even wholly refusing God as their Father, though they have the mark of Christ, and so fall into such sins, that it can only be announced against them, “that they who do such things shall not inherit the kingdom of God.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… Who would ever consider the man who says to his brother “Thou fool” worthy of hell-fire, were it not that the Truth Himself told us so? Those, furthermore, who commit those sins whereof the apostle says, “They who do such things shall not inherit the kingdom of God,”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.11
… And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, “But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law.”
St Hippolytus † AD 235 On the Psalms 6
… not, however, that one which Zaccheus climbed that he might be able to see my Lord. And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.
Origen † AD 254 Origen De Principiis 1.3.4
4. Some indeed of our predecessors have observed, that in the New Testament, whenever the Spirit is named without that adjunct which denotes quality, the Holy Spirit is to be understood; as e.g., in the expression, “Now the fruit of the Spirit is love, joy, and peace;”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
… And therefore Hezekiah is commanded first to make a plaster with a lump of figs—that is, the fruit of the Spirit—that he may be healed—that is, according to the apostle—by love; for he says, “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth .’ For it is not His will that the grace we have received should be unprofitable; but He requires us to take pains to render Him His own fruits, as the blessed Paul saith; ‘The fruit of the Spirit is love, joy, and peace
St Basil the Great † AD 379 The Letters 65
… I have been the first to betake myself to writing, because I know that “charity beareth all things…endureth all things…seeketh not her own” and so “never faileth.” He who subjects himself to his neighbour in love can never be humiliated. I do beg you, then, at all events for the future, show the first and greatest fruit of the Spirit, Love;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.38
… and by Him keep us also, imparting His benefit in common to us all, that we may ever render up the fruits of the Holy Ghost, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.1
… whose feet are beautiful, for you bring glad tidings of peace and of the good things with which ye have come; beautiful again in our eyes, to whom ye have come in season, not to convert a wandering sheep, but to converse with a pilgrim shepherd? What think ye of this our pilgrimage? And of its fruit, or rather of that of the Spirit
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
69. But let us consider whether He has goodness in Himself, since He is the Source and Principle of goodness. For as the Father and the Son have, so too the Holy Spirit also has goodness. And the Apostle also taught this when he said: “Now the fruit of the Spirit is peace, love, joy, patience, goodness.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.12
… “But the fruit of the Spirit is love, joy, peace, patience.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 53
And they do not simply ask for it, but in great excess; for they say not, “give,” but, “fill,” and they say not “us,” but “our hearts.” For this is especially a heart’s joy; “For the fruit of the Spirit is love, joy, peace.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… Let us rid ourselves of this disgrace; let us live as Christ has enjoined. He gave us Baptism, not that we should receive and depart, but that we should show the fruits of it in our after life. How can one say to him who is departing and broken down, Bear fruit? Hast thou not heard that “the fruit of the Spirit is love, joy, peace?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king’s throne itself. Wherefore also Paul saith, “But the fruit of the Spirit is love, joy, peace.” (
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 22 . “But the fruit of the Spirit is love, joy, peace.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… ( Acts iv. 32, and ii. 46 .) On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requireth, for “the fruit of the Spirit is joy, peace—faith, meek ness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
… For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For “the fruit,” it saith, “of the Spirit is love, joy, peace.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.6
… I added also, that we must read what follows there: “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.”
St Augustine of Hippo † AD 430 On Continence 9
… he admonished were to be understood, chiefly as he added, “and such like.” Lastly, in this battle, against what is in a manner the carnal army leading forth as it were another spiritual line, “But the fruit of the Spirit is,” saith he, “charity, joy, peace, long-suffering, kindness, goodness, faith, gentleness, continence; against such there is no law.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.18
… But what is really fruit, save that new offspring, of which He further says, "A new commandment I give unto you, that ye love one another?" This is that very charity, without which the rest profiteth nothing. The apostle also says: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;"
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.22
… If, however, you think that where there are not bodies there is no assigning of names, I must beg of you to count the names which occur in this passage of Scripture, “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.1
… And he hath not Christ, who holdeth not to Christ’s unity, who hath not charity. And so by this chain he hath no fruit who hath not charity. Hear the Apostle, “Now the fruit of the Spirit is charity;” so setting forth the praise of this cluster, that is, of this fruit; “The fruit of the Spirit,” he says, “is charity,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 87.1
… Apostle Paul, when wishing to commend the fruit of the Spirit in opposition to the deeds of the flesh, posited this as his principle, saying, “The fruit of the Spirit is love;” and then, as if springing from and bound up in this principle, he wove the others together, which are “joy, peace, long-suffering, kindness, goodness, faith, meekness, temperance.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.18
… For this is put forward even in the first rank of divine gifts, in the place where he saith, “but the fruit of the Spirit is love:”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 9.11
… and somehow or other rejoicing and feeding on hope of its own profit preserves all the gentleness of courtesy and forbearance, as it has in itself all the fruits of the Holy Spirit of which the same Apostle gives the list: “But the fruit of the Spirit is love, joy, peace, forbearance, goodness, benignity, faith, mildness, modesty.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.22
… For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 9
… For in “the man who is of God,” with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex ; but the fruits of all of them are “the fruits of the Spirit”
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Clement of Alexandria † AD 215 The Stromata, or Miscellanies fragments-of-clemens-alexandri
“Our heart is enlarged,” to teach you all things. But ye are straitened in your own bowels, that is, in love to God, in which ye ought to love me. The Same, Book V. On
St Cyprian of Carthage † AD 258 On the Dress of Virgins 6
… Paul adds, and says, “For they that are Christ’s have crucified their flesh, with its faults and lusts.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.7
57. For so hath the Apostle Paul likewise said: “Because they have crucified the flesh of Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
… For these too fight every day, and slay their adversaries, and conquer all the lusts that are plotting against us; and thou wilt see these cast out on the ground, and not able so much as to struggle, but proving by very deed that saying of the apostle, “They that are Christ’s have crucified the flesh with the affections and lusts.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… And of those two, one doth David pronounce blessed, when he says, “Blessed are they whose iniquities are forgiven” ( Ps. xxxii. 1 ); and the other, Paul holds in admiration, saying, and writing to the Galatians, “They that be Christ’s have crucified the flesh.” (
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 24 . “And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
… Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, “My soul cleaveth to Thee”; observe, he says not, draweth nigh, but “cleaveth to Thee”; and again, “My soul thirsteth for Thee.” ( Ps. lxii. 3 .) He said not merely “longeth,” that he might by such words express the vehemence of his desire; and again, “Fix
St Jerome † AD 420 Against Jovinianus 1.38
… I will only speak of the Spirit and its fruits, love, joy, peace, long suffering, kindness, goodness, faithfulness, meekness, continence. All the virtues of the Spirit are supported and protected by continence, which is as it were their solid foundation and crowning point. Against such there is no law.
St Augustine of Hippo † AD 430 On Christian Doctrine 3.11
… When, however, the dominion of lust is overturned in a man over whom it had held sway, this plain expression is used: “They that are Christ’s have crucified the flesh, with the affections and lusts.”
St Augustine of Hippo † AD 430 The Enchiridion 53
… For in reference to His crucifixion it is said: “They that are Christ’s have crucified the flesh, with the affections and lusts.”
St Augustine of Hippo † AD 430 On Continence 9
… Forsooth this same is of great avail in this case, wherein the Spirit lusteth against the flesh; forasmuch as in a certain way it crucifies the lusts of the flesh. Whence, after the Apostle had thus spoken, he added straightway, “But they who are Jesus Christ’s have crucified their own flesh, with the passions and lusts.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 118.5
… just as all that is good in us proceeds from the depths of the grace of God, which is beyond the reach of human comprehension and judgment. But even though the cross of Christ signified no more than what was said by the apostle, “And they who are Jesus Christ’s have crucified the flesh with the passions and lusts,”
John Cassian † AD 435 The Conferences of John Cassian 23.20
Lastly if you would like to investigate more thoroughly whether it is possible for human nature to attain sinlessness, from whom can we more clearly learn this than from those who “have crucified the flesh with its faults and lusts,” and to whom “the world is really crucified”?
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 7
… in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those “who are Christs,”
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Origen † AD 254 Origen Against Celsus 7.52
… but if ye by the Spirit do mortify the deeds of the body, ye shall live;” and, “If we live in the Spirit, let us also walk in the Spirit.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… For he who is made like Him in His death, is also diligent in virtuous practices, having mortified his members which are upon the earth , and crucifying the flesh with the affections and lusts, he lives in the Spirit, and is conformed to the Spirit
St Basil the Great † AD 379 De Spiritu Sancto 15
… Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin, that it may never bear fruit unto death; on the other hand, our living unto the Spirit,
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… “essence.” He says, “The Spirit itself beareth witness with our Spirit ,” and “no one knoweth the things of a man save the Spirit of man which is in him ,” and “the letter killeth, but the Spirit giveth life ,” and “if ye through the Spirit do mortify the deeds of the body, ye shall live ,” and “if we live in the Spirit let us also walk in the Spirit
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 25 . “If we live by the Spirit, by the Spirit let us also walk,”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 9
[24.] But , possibly, this warning was intended for the Galatians only. Be it so; then those other exhortations which follow in the same Epistle were intended for the Galatians only, such as, “If we live in the Spirit, let us also walk in the Spirit; let us not be desirous of vain glory, provoking one another, envying one another,” etc.;
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Tertullian † AD 220 On Patience 10
There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But “glory,” on the one hand, is everywhere “vain;”
St John Chrysostom † AD 407 Commentary on Galatians 5
Ver. 26 . “Let us not be vainglorious,” which is the cause of all evils, “provoking one another” to contentions and strife, “envying one another,” for from vainglory comes envy and from envy all these countless evils.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.7
… Against such parties it is said, “If I yet pleased men, I should not be the servant of Christ;” and, by the prophet, “They who please men are put to shame, because God hath despised them;” and again, “God hath broken the bones of those who please men;” and again the apostle, “Let us not be desirous of vainglory;”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 11.12
And so the Apostle warns us: “Be not desirous of vainglory.”
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Whosoever of you are justified by the law. Who seek for righteousness from circumcision and other legal rites. By distrusting the grace of Christ and preferring the law, you have treated Christ with ingratitude, and in consequence He has withdrawn His grace from you. The Galatians, says S. Paul, were once filled with the grace of Christ, like a well with water; but they have now emptied it all out, and so lost the fruits of His Passion. Or, to put it in another way, Christ has emptied His Church of them, because of their want of faith. [ Note. The Vulgate rendering here is evacuati estis.] Vatablus [as A.V.] interprets the term to mean that Christ had become of no effect, His labour had been thrown away, His Passion made fruitless by the withdrawal of His grace. The very name of Christian was no longer due to them, and should be dropped; or if they wished to retain it, they must say farewell to the law. Cf. a similar expression in Rom 7:6. Ver. 5. For we through the Spirit wait for the hope of righteousness by faith. This is to prove that the Judaisers, in seeking to be justified by the law, are no longer Christians; for we, he says, who are Christians indeed look for the promised righteousness, not from the law, but from the Spirit, through faith in Christ. It is faith which excites hope, and so causes a man to pray for that grace by which we are justified. Some take the hope of righteousness here for eternal glory, which we hope to obtain through righteousness. Others, and better, take it to be that righteousness which we all pray and sigh for, which the Jews seek through their law, and Christians from Christ. Ver. 6. For in Christ Jesus, &c. In the Church neither Judaism nor Gentilism is of any avail towards the life of holiness and bliss. Judaism is depreciated here by being classed with Gentilism. The only effectual power is faith not a faith that is barren of works, but that which worketh by love, and manifests itself in works of charity. Such a faith was that of the Magdalene when she bathed Christ's feet with her tears. But a faith which shows no works of charity is, as Anselm says, the faith, not of Christians, but of devils. The Protestants who attribute justification to faith alone should remark this. Our brother Campian, the martyr of England, when in prison and disputing with the Lutherans, refuted them by this syllogism: That faith which avails before God to justify is, as the Apostle testifies, a faith which worketh by love; therefore it is obvious that it is united to charity. But the justifying faith of the Lutherans is not a faith that worketh by love, for it is, they say, alone, and hence is not accompanied by charity; therefore, the faith which they lay down is not a faith that justifies before God. To say, then, that faith is alone, and that such a faith justifies, is a contradiction. If faith is to justify, it must be accompanied by charity; and when it is so accompanied it is no longer alone. It should be remarked that faith does not work by means of charity as an efficient cause works by its instrument, but in the way that beat in the form of fire kindles wood. Faith through charity does good works, by performing acts of charity towards God and our neighbour, and by determining, the nature of acts of other virtues. For charity is not an essential but an accidental form, which gives to faith and all good works their life, validity, and merit, in due relation to their ultimate end. It gives to faith and all other virtues (1.) their character of virtue. Where charity is, vice cannot be; but virtue reigns enthroned as queen by charity, which ennobles also every act, so that the man under its sway may be called absolutely virtuous, righteous, and holy. (2.) Charity also gives the acts of virtue their dignity and power of winning merit, for it makes a man the friend and son of God, and so dignifies his works that God promises them eternal rewards. (3.) Charity also determines the relation of the various acts of virtue to their ultimate end, inasmuch as it directs to God the whole man, and all that he does, says, or thinks. So S. Thomas. The Greek word for worketh denotes internal efficacy, hidden power. Faith informed by charity, having charity as its soul, by its inward and spiritual power, worketh the living works of virtue. Ver. 7. Ye did run well. In the teaching of Christ, as in an arena a runner strives to win the appointed prize. Who did hinder you? Or, as S. Anselm renders it, Who did bewitch you, to start aside from your Christian course, and to run after Judaism? Ver. 8. This persuasion cometh not of him that calleth you. The counsel given you by the Jews, that the ceremonies of the law are necessary to salvation, cometh not from God the Father, who hath called you through Christ, but from the devil and his angels. So Anselm. Ver. 9. A little leaven leaveneth the whole lump. A little leaven communicates its bitterness to the whole mass of meal. This is a maxim describing the way that a vicious part spoils the whole, and of course is capable of general application. In 1Co 5:6 it is applied to the fornicator who was corrupting the whole Corinthian Church, and here it is applied to the Judaisers, who are being dealt with throughout this chapter, and declares that they are corrupting the whole of the Galatian Church. Jerome says: " Arius in Alexandria was but a single spark, but not being at once extinguished, he grew to a flame, and devastated the whole world. For their word eateth the body as a canker, and the rot in a single sheep infects the whole flock." The maxim may be yet more fitly applied to the doctrine itself of the Judaisers, in the sense that a single error in the faith, such as that about the necessity of the law, overturns the whole faith. Chrysostom and Theophylact apply it, yet more particularly, to circumcision, the receipt of which acts like leaven, and corrupts the whole lump. Their application is supported by the fact that the Apostle, in vers. 2, 4, and 6, is treating of circumcision, and declares that he who is circumcised is debtor to the whole law. The Judaisers, however, seem to have persuaded the Galatians that circumcision was not a matter of great moment, and to have passed lightly over the onerous character of the burdens to which those who were circumcised subjected themselves. On the contrary, Paul here lays bare their artifice, and declares circumcision to denote a profession of the whole of the Jewish law, and to be a corruption of Christianity as a whole, on the ground that a little leaven leaveneth the whole lump. Ver. 10. I have confidence in you. I trust the Lord to stablish you in the faith you have received, and to save you from believing aught save what I have taught you, and from following these new teachers and their novel doctrines.
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But he that troubleth you. He who is stirring up this strife, and tending the whole Church, shall bear the punishment which God in His wrath shall inflict on those who teach heresy. By metonymy, judgment is put for punishment. Ver. 11. And I, brethren, if I yet preach. This is a reply to the calumny of the Judaisers, that Paul Judaised among the Jews, and opposed Judaism among the Gentiles. He asks, if this be so, why the Jews should so persecute him, and implies that the real reason is that he publicly opposes them, and condemns circumcision, so as to establish the Gospel.
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Then is the offence of the cross ceased. If what they say of me is true, then they are not offended at the Cross which I preach, for they themselves wish to seem Christians, provided only that the Mosaic law may be taken into partnership with the Cross. Nay, the stricter Jews, whose only concern is for Judaism, oppose the preaching of the Cross only because it overturns their law, so much so that they would cease to persecute me if I would combine the law and the Cross. But since, as a matter of fact, they are offended at my preaching, it is obvious that I openly preach the abolition of the law by the Gospel, and the sole sufficiency of the Cross for salvation. Ver. 12. I would that they were even cut off which trouble you. Cut off from the Church and your fellowship, lest they corrupt the whole. Cf. 1Co 5:3. This is the obvious meaning, and one befitting the dignity of an apostolic writer. However, Ambrose, Chrysostom, Theophylact, Jerome, Augustine, and others understand it of the total deprivation of the organ to which circumcision is applied, so as to bring it more closely within the scope of the whole passage, in which circumcision is the main topic. It may be asked how the Apostle can rightly imprecate a curse on the Judaisers, since this is opposed to charity, and is a mark of impatience and of a revengeful temper. " So detestable," says Jerome, " is the act of castration, that whoever inflicts it on a man against his will, or on himself, ought to be accounted infamous." 1. Jerome replies that the Apostle said this as a man and in passion; but God forbid that an Apostle, and one especially who was moved by the Holy Spirit, should so speak. Accordingly, Jerome gives another answer, according to which, like Peter to Simon Magus (Act 8:20), and Elisha to the children who mocked him (2Ki 2:24), he spoke, not in anger, but partly in zeal for righteousness, partly in love, and entreated that they might be punished through their sin, i.e., through circumcision, and so, when punished, be purged of their shame. 2. Chrysostom and Theophylact say that the Apostle is not imprecating a curse, but speaking jestingly, as much as to say, If they insist on it, let them be not only circumcised, but wholly cut off. 3. S. Augustine and Anselm think that there is no curse here but a blessing, as if he were to say, Would that the Jews would become spiritual eunuchs by chastity for the kingdom of heaven's sake, and cease to preach Jewish circumcision, fixing their thoughts instead on heavenly things, and on the law of Christ, as the way to attain them. Of these three explanations the second of Jerome's is the best. Origen castrated himself to prevent the motions of lust disturbing his chastity, but, as Chrysostom rightly says, wrongly; for this is not taught by the Apostle, nor is it the members of the body but our vices that are to be cut off, otherwise it would be lawful to destroy our eyes, ears, and tongue. Moreover, castration does not destroy lust, but sometimes increases it, as S. Basil says in his treatise on Virginity. Cf. Ecclus. 20:2, and Ecclus 30:21.
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Which trouble you. Who would rob you of your evangelical liberty. Ver. 13. Ye have been called unto liberty. Liberty from the burden of so many useless ceremonies of the law. Christian liberty throughout the Epistle is contrasted with Jewish slavery. It is obvious, therefore, how grossly the Protestants pervert the Apostle's words, when they argue from this that Christians are free from all positive law, and owe no obedience to prelates, to magistrates, or to parents. This is contrary to the law of nature and the Decalogue, subversive of all civil government, of all ecclesiastical order, of all human society. There has never been a nation, however barbarous, without its magistrates and laws, nor without them could the peace be kept, nor any nation continue, as all nations have clearly seen. If once men are persuaded that the civil or the ecclesiastical law does not oblige in conscience, but only as its sanctions constrain our fears, they will violate the law without any scruple, whenever they think it safe to do so. Accordingly, Christ, Paul, and the Apostles in general frequently order Christians to obey Cæsar and other unbelieving magistrates, not only for wrath's sake, but also for conscience's sake. Cf. Rom 13. It may be objected that at all events, by parity of reasoning, Christians, since they live under a law of liberty, ought to be free from subjection to so many canons and rules, the burden of which is equal to that imposed by the older law. I answer that no just comparison can be drawn (1.) Because the laws of the Church, so far as they concern the laity, are much fewer in number, and are all reducible to the five precepts of the Church. The canons, it is true, which deal with the clergy, are more numerous, but no one is obliged by them unless he, of his own tree will, chooses to become a clerk. Moreover, it is the duty of the Pope and the Bishops to see that the number of canons and censures be reduced rather than added to. Many men of unquestioned piety are anxious lest too heavy a burden of rules be laid on the clergy, and so become a snare to them. (2.) Because the older laws were more burdensome and more difficult of observance, as may be seen in the number of sacrifices and lustrations. (3.) Because they were shadows of the laws of the New Testament. These latter, therefore, as being of easier observance, succeed to the former; and, surely, it is better to serve the reality than to serve shadows. (4.) The older laws were unable to excite internal piety, and could only keep the people from idolatry, as the Fathers lay d wn unanimously; but the laws of the Church are ordained for the special purpose of exciting piety, as is clearly shown by the laws about fasting, hearing Mass, confessing, and communicating.
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Only use not liberty for an occasion to the flesh. Do not (as the Protestants in our time are doing) use your freedom from Jewish ceremonies as an excuse for rushing into the lusts of the flesh. Do not let the flesh take what the Jew has been forced to give up.
But by love serve one another. As Chrysostom says: " Having removed one yoke, he, lest they should wax wanton, imposes another, the yoke of charity, so much the more strong as it is more light and pleasant." Do not, says the Apostle, serve ceremonies, nor yet the flesh; I would have you free from both, and subject to one another through the spirit of love. The love of the Spirit is opposed to that love of the flesh so much boasted of by Adamites and other obscene sectaries. 1. The Apostle, as Chrysostom says, here cuts at the root of the evil, viz., the heresy and schism which induced some of the Galatians to try and draw others away to Judaism, and declares it to be pride and the love of power. He then applies the remedy, viz., charity. " Since you have been torn asunder, while you were trying to get the mastery one over the other, now serve one another and return to unity. As fire melts wax, so does love more readily disperse all pride and arrogance " (Chrysostom in loco). 2. Chrysostom does not here say love one another, but serve one another, because charity makes men servants, not by compulsion, but by glad choice, even to the extent of performing the meanest services for the poor and the afflicted. This holy and free service is not bondage, but a noble freedom, to be sought for by all Christians. 3. From the liberty of the law and the liberty of the flesh the Apostle now passes, by an easy transition, to the second part of the Epistle. From doctrine he proceeds to morals, with the view of improving the conduct of the Galatians. Ver. 14. For all the law is fulfilled in one word. That is, the whole law so far as it concerns our neighbour, or according to what was said in the preceding verse, as we serve one another. Cf. Rom 13:8. S. Augustine (de Trin. lib. viii.), S. Thomas, Anselm, however, say that the whole law rests on the love of God or of our neighbour, but that the latter presupposes the former, inasmuch as our neighbour is to be loved for the sake of God. Therefore he who loves his neighbour both fulfils the law, which says, Thou shalt love thy neighbour, and also loves God and fulfils the law, which says, Thou shalt love the Lord thy God. Ver. 15. But if ye bite and devour one another. Beware, if you attack one another with calumnies, lest you be mutually consumed. Two men calumniating and enviously pursuing each other are like two dogs fighting, and biting each other. They consume each other, nay, they devour themselves. Well said the poet: " Than envy nothing is more just, for it forthwith bites and tortures its author." And therefore: " Than envy not even Sicilian tyrants have found a greater torment." See my notes on Phi 1:18, where I enumerate the properties of envy. Wisely and piously said S. Augustine (Sent. 179): " To a religious man it ought to be little not to excite enmities, or to excite them only by awkward speech; he ought to strive to extinguish them by seasonable discourse." Ver. 16. I say then, Walk in the Spirit. The summary, the one aim of the whole of this Epistle, is this: Walk not in the law, not in the flesh, but in the Spirit. The root of all your trouble is want of the Spirit: if you had Him, you would shut out as well the legal as the carnal life. To walk in the Spirit is to order our whole life after the impulse of the Spirit, who inspired us to works of piety, to prayer, faith, charity, and works of mercy. This Spirit the Apostles received abundantly at Pentecost, as did the first Christians, and they added to the gift they then received by loyally following His workings, by labouring and suffering everything, if only they might bring others to Christ, by fiery charity and burning zeal. Whither has fled that Spirit now? Lord Jesus, kindle in us that fire which Thou camest to send on earth, and which Thou didst will to burn vehemently. Ver. 17. The flesh lusteth against the Spirit. From this the Manichæans inferred that man has two souls one spiritual, which is good and the gift of a good god, and another carnal, which is evil and the gift of an evil god. Some philosophers, too, hold that man has two souls one sensational, by which he feels, eats, and generates as do the beasts; and another rational, by which he reasons and understands as do the angels; and they depend for this conclusion on the contrary appetites and mental operations found in the same individual. 1. But it is certain that in man there is but one soul, and that a rational one, but which also in a special degree embraces vegetative and sensational powers. Hence, as man has in him both sets of powers, it is no wonder if he experiences contrary appetites, carrying him to diverse objects, and exciting him to action when they are present. In its powers the soul of man is twofold or rather threefold. 2. The word flesh stands by metonymy for that concupiscence which is in the flesh, impressing on it its own ideas and desires. 3. This concupiscence resides not only in the sensitive appetite, but also in the rational, as S. Augustine points out (Conf. viii. 5); for as in the domain of desire, it excites the appetites of hunger and procreation, in the domain of self-protective instinct the passions of envy and hatred, so in the domain of reason it arouses the desire to excel and the spirit of curiosity. All our mental powers are infected by the leaven of original sin, but they are described as the flesh, because the desires of the flesh are those that are most frequently and most violently aroused, and so are the principal part of our desires, and give their name to the whole. Hence the Apostle uses the phrase "works of the flesh," i.e., of concupiscence, not only for fornication, drunkenness, and revellings, which are strictly fleshly sins, but also for such things as the service of idols and envy, which are strictly sins of the rational part of our nature. 4. The flesh lusteth against the Spirit, because it lusteth for carnal things, and the Spirit against the flesh, because it desires spiritual goods. This warfare is carried on within between the flesh and the Spirit; their forces are marshalled by the Apostle when he says, on the one side, The works of the flesh are manifest, which are these, &c., and on the other, But the fruit of the Spirit is love joy, &c. Prudentius gives a vivid description of this warfare in his Psychomachia, and S. Augustine in his "Confessions" (viii. 11). Cassian (Collat. iv. 11) describes it as follows: " The flesh delights in lust and lasciviousness; the spirit can hardly be brought to acknowledge the existence of these natural desires. The flesh seeks for sleep and food; the spirit is so engaged in fasting and watching that with difficulty it brings itself to consent to the necessities of nature. The flesh would abound in this world's goods; the spirit is content with the slenderest provision of daily bread. The flesh loves the baths, and troops of flatterers; the spirit rejoices in squalor, and in the silence of the desert. The flesh is fed on honours and praises; the spirit joys in the persecutions and injuries inflicted on it." See to the motives of grace and of nature depicted by Thomas à Kempis in his "Imitation of Christ" (lib. iii. c. 59), in his own simple but vigorous style. The Abbot Pamenius, in his "Lives of the Fathers" (vii. 27), rightly describes concupiscence as an evil will, a devil attacking us; or, as Abbot Achilles in the same passage puts it, as a handle of the devil. Augustine at one time thought that this warfare was waged in a sinner under the law, not in one living under grace; but he afterwards modified this opinion (Retract. i. 24). It is beyond question that it is found in the Saints, nay, is the more fierce in proportion as they strive to live more spiritually. Accordingly, S. Augustine says (Serm. 43 de Verbis Domini): " The Spirit lusteth against the flesh in good men, not in evil men, who have not the spirit of God for the flesh to lust against." Again, commenting on Psa 76:2. (A.V.), S. Augustine says: " You have to meet an attack not only from the wiles of the devil, but also from within yourself against your bad habits, against your old evil life, which is ever drawing you to its wonted courses. On the other hand you are held back by the new life, while you still belong to the old. Hence you are lifted up by the joy of the new, you are weighed down by the burden of the old. The war is against yourself; but just where it is irksome to yourself it is pleasing to God, and where it is pleasing to God you gain power to conquer, for He is with you who overcometh all things. Hear what the Apostle saith: 'With my mind I serve the law of God, but with the flesh the law of sin.' How with the mind? Because your evil life is hateful to you. How with the flesh? Bemuse you are beset by evil suggestions and delights. But from union with God comes victory. In part you go before; in part you follow after. Betake yourself to Him who will lift you up. Being weighed down with the burden of the old man, cry aloud and say: '0 wretched man that I am; who shall deliver me from the body of this death, from the burden which is weighing me down' for the body which is corrupted weigheth down the soul. But why is this warfare permitted to last so long, even till all evil lusts are swallowed up? It is that you may understand that the punishment is in yourself. Your scourge is in yourself, and proceeds from yourself, and therefore your quarrel is against yourself. This is the penalty imposed on any one who rebels against God, that as he would not have peace with God he shall have war within himself. But do you hold your members bound against your evil lusts. If anger, for example, is roused, remain close to God and hold your hand. It will not do more than rise if it finds no weapons. The attack is on the side of anger; the arms, however, are with you; let the attacking force find no arms, and he will soon learn not to rise if he finds that his rising is to no purpose." Cf. my comments on Rom. vii. in fine.
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These are contrary the one to the other: so that ye cannot do the things that ye would. You would wish to be free from the feelings of lust, anger, and gluttony, so as not to be hindered from charity, temperance, chastity, and prayer; and yet you are not free, nor can be free in this life. Or, on the other hand, you would wish to do cheerfully heroic deeds of virtue, but often you cannot, because the flesh is contrary. Anselm well says: " Your lusts do not allow you to do what you wish; do not permit them to do what they wish, and then neither you nor they will attain your ends. Although lusts rise in you, yet they are not consummated if you withhold your consent. In the same way, though there may be in you good works of the Spirit, yet they are not consummated either, because you cannot do them cheerfully and perfectly, while you have the pain of resisting your lusts." Ver. 18. But if ye are led of the Spirit, ye are not under the law. This anticipates a possible objection of the Galatians that they had apparently only exchanged one yoke for another heavier one, under which they had constantly to fight a tedious and irksome battle. The Apostle replies to this that if they were led by the Spirit they were not the slaves of concupiscence but its masters, and so were not under the law, inasmuch as they kept its provisions not from fear, but by spontaneously doing what it bade, and restraining the motions of concupiscence forbidden by it. The Galatians were not, says S. Paul, under the law as a compelling force, still less under it as accusing and condemning, but they were under it as binding the conscience. Even so, however, they kept the law of their own accord, and so might be said to be outside the law, or above the law; not under it, but rather under the Spirit. This is why, after enumerating the fruits of the Spirit, he adds, Against such there is no law. Ver. 19. The works of the flesh are manifest. The works that spring from the flesh, i.e., from concupiscence, as I said in the note to ver. 17.
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Fornication. On the works of the flesh in detail, see Jerome, Anselm, and S. Thomas.
Uncleanness. Effeminacy. The effeminate are guilty of mutual pollution, contrary to the instincts of nature. Lasciviousness. Any wanton, and, according to Jerome, extraordinary form of lust. He adds: " The works of the married even, if not done with delicacy and modesty, as in the sight of God, and if merely for the procreation of children, come under the Apostle's description of uncleanness and lasciviousness." This, of course, must be understood of mortal sin; cf., e.g., the act of matrimony is performed otherwise than nature dictates, or if its consummation is purposely prevented; for then both are guilty of mortal sin, excluding them from the Kingdom of heaven. Otherwise lust in the married is only venial. Ver. 20. Wrath. Anger is the desire for revenge, and is a deadly sin when a bitter revenge is sought, or an object on which to bestow the angry feelings. It is venial only when it is instinctive, or when it aims at some slight revenge. The Apostle, therefore, is dealing here with the various sins enumerated in their highest and extremest form, for it is then only that they exclude from the Kingdom of heaven (ver. 21). Heresies. Acts of private judgment against the teaching of the Church. These evince great temerity and presumption. Ver. 21. Revellings. This seems to teach that immoderate indulgence in the pleasures of the table is a mortal sin, as it excludes from the Kingdom of heaven. On this I remark that some Theologians hold from this verse that gluttony and lust are mortal sins, not only if they impair the use of reason, but if they be excessive. They rely on the case of the rich man in the parable, who was condemned, not because he was a drunkard, but because he fared sumptuously every day; on the words of Isaiah (Isa 5:22), where woe, i.e., eternal damnation, is threatened against those who are mighty to drink strong drink; on the fact that excess in eating may be more than bestial; and they ask why should gluttony, so degrading to reason as it is, not be a mortal sin, if pollution is. But the common opinion of doctors is in favour of a milder view, viz., that excess in eating is not a deadly sin, except when it seriously impairs the health, or causes some disease; or when a man eats with the object of vomiting, so as to commence again and even this some hold to be not a deadly sin. 1. Note that revelings represents the Greek word κω̃μοι, which stands for the lascivious words and actions of drunkards, for obscene songs, dances, and kisses. Hence Bacchus is called Comus, and κωμάζειν is to revel, or to be wanton Cf. notes to Rom 13:13. 2. If the word is to be understood of banquetings, then it must be also understood of them in their most extreme and finished form, when men sit at table till they are overcome with excess. Cf. Isa 28:8. As in the preceding words the Apostle subjoins variance to wrath, and heresies to seditions, and murders to envyings, so here he subjoins revellings to drunkenness, the second member in each case showing what the first tends to end in. Cf. Pro 23:20. 1. As to the opinions referred to above, I remark as follows. (a) to fare sumptuously is by itself a venial sin, and becomes mortal only when it leads to vomiting and similar excesses. (b) It also becomes a mortal sinner per accidens, i.e., when it is united to drunkenness, lust, slander, cruelty, and contempt for the poor. This last was the sin of Dives. 2. The denunciation of Isa 5:22 is directed against those who mix their drinks so as to make them more intoxicating, and who make a point of making themselves and their guests drunken, and think their hospitality disgraced if they fail in this. 3. Undoubtedly gluttony is a base thing in itself, but so are all our bodily functions; but they are not entirely contrary to right reason, unless indeed they deprive reason of its power to act. The case is different with aberrations of the generative powers. The act of copulation is ordained for a special end, and in its proper method. To defeat this, or to elude the end, is to go contrary to the workings of God, and is therefore a deadly sin. Ver. 22. But the fruit of the Spirit is love. The works of the Spirit are opposed to the works of the flesh, i.e., those works which are performed through the influence of the Holy Spirit, by which we merit that kingdom from which the works of the flesh exclude those who do them. Observe that these fruits are different dispositions, or rather acts, of the different virtues the acts that the virtues beget in the soul, such as joy and peace. Observe, too, that the Apostle does not give a complete catalogue of all these fruits, but only of the more conspicuous ones, and of such as are opposed to the works of the flesh just specified. And in the third place, notice that the first fruit of the Spirit is charity, it being the parent of all the rest.
5:22
Joy. The joy which springs from a clear conscience, one free from guilt and from mental disturbances. A contented mind is a perpetual feast. Cyprian (lib. de Disciplinâ et Bono Pudicitiæ) says " The greatest pleasure is to have conquered pleasure; and there is no greater victory than that that is obtained over our lusts." On the other hand, the fruit of concupiscence is grief and sorrow. As Chrysostom says (Hom. 13 in Acts), " impure pleasure is like that obtained by a scrofulous man when he scratches himself. For to this pleasure, so short-lived, there succeeds a more enduring pain.":
Peace. The peace, says Jerome, enjoyed by the mind that is free from all passions. The pure mind, undisturbed by fear of punishments, or remorse for past sins, is in friendship with God, enjoys a wonderful calmness, and inspires its tranquillity into others, so that, as much as possible, it lives at peace with all men. This is a peace that passeth all understanding (Phi 4:7); and even if holy living brought no other reward than this, it yet would be quite sufficient of itself to stir us up to endure all sufferings, and undergo all labours. Longsuffering. To have peace with ourselves and with others, we have need of patience to bear cheerfully every ill, especially those arising from the rough, haughty, or peevish tempers of others. Gentleness. A man may be good and generous, and yet lack that courtesy and gentleness in word and deed which is one token of holiness. Cf. Wisd. 7:22. Hence the common people are wont to gauge a man's holiness by his gentle courtesy, and to suffer themselves to be guided in their actions by one who shows this fruit of the Spirit.
Goodness. A disposition to do kindnesses to others, goodness being much the same as beneficence. Jerome says that Zeno defines this latter thus: " Goodness is a virtue which does good to others, or a virtue from which usefulness to others springs, or a disposition which makes a man the benefactor of his fellows." This is an evident token of the Holy Spirit, and was most manifest in Christ. Cf. Act 10:38: If you have His Spirit, do harm to no one, do good to all. Meekness. One, says Anselm, that is tractable, versatile, not self-opinionated; as opposed to one who is headstrong, who will bear no yoke, who is prompt to revenge an injury, and give blow for blow.
5:23
Faith. This, says Jerome, is a theological virtue, opposed to heresy, which makes us believe all that we ought to believe, even when opposed to nature, sense, and reason. But this faith is not so much a fruit of spiritual grace as its root and beginning. Accordingly, Anselm's explanation is better, who says that faith is loyal adherence to our promises, as opposed to dishonesty and lying. As the Holy Spirit is:steadfast, certain, sure [Wisd. vii. 23], He makes His followers, like Himself, faithful and true. Or, thirdly, faith here may be taken for the disposition to believe what others say, for the spirit that is free from suspicion and distrust, for that charity which believeth all things, for the candid, open, and receptive mind.
Modesty. Modesty is the virtue which imposes a mode or rule to all external actions, and controls our speech, laughter, sport. It proceeds from the inward power we have to control our passions. Ambrose (Offic. i. 18) says. " According to our external actions the hidden man of the heart is judged. From them he is declared to be light, or boastful, or heady, or earnest, or firm, or pure, or of good judgment. " Cf. also Ecclus. 19:27. Hence S. Augustine's counsel (Reg. 3): " In all your actions let there be nothing to offend the eyes of any one, but only what becometh holiness." Temperance. Abstinence, says Vatablus, from food and drink, or, as Anselm says, continence, i.e., abstinence from lust. Continence differs from chastity, as war differs from peace. Hence continence is in the militant stage, and is but chastity inchoate. But it would be better to take temperance, with Aristotle, as a general virtuous habit of the soul, restraining man from all lusts and passions. S. Jerome says: " Temperance has to do not only with sexual appetite, but also with food and drink, with anger, and menial disturbance, and the love of detraction. There is this difference between modesty and temperance, that the former is found in the perfect, of whom the Saviour says, 'Blessed are the meek, for they shall inherit the earth,' just as He says of Himself', 'Learn of Me, for I am meek and lowly of heart.' But temperance is found in those that are in the way of virtue, who have not yet arrived at the goal; in whose minds impure thought and desires arise, but only to be checked; whose souls are polluted, but not overcome; in whom act does not follow evil suggestion. It is not enough, however, that the desires should be under the power of temperance; it must rule also over the three other emotions of sorrow, joy, and fear." N.B. The Greek MSS. here are imperfect, and want the word for modesty, and hence give only nine fruits of the Spirit, in which they are followed by Augustine and Jerome. On these fruits of the Spirit, see the remarks of S. Thomas in the Secunda Secundæ, of his Summa, where he deals with them in detail.
Against such there is no law. There is no law to condemn those who show these fruits of the Spirit, and accordingly those who are led by the Spirit are not under the law, as was said in ver. 18. Ver. 24. They that are Christ's, &c. This sets out the preceding antithesis between the works of the flesh and the works of the Spirit. Two armies are ranged in battle array; but Christ's soldier crucifies his flesh with its affections and lusts, and not only these, but by fastings, hair-shirts, labours, and penances, he crucifies the corrupt flesh itself, as being the seed-ground of lust. So Anselm; but it is, better to take flesh, not properly, but as standing for the concupiscence residing in the flesh, as in ver. 17. Those who are led by the Spirit of Christ have crucified their lust, their corrupt nature with its vicious tendencies and actual vices. " They have subdued it," says S. Augustine, " out of that holy fear which abideth for ever, which makes us afraid of offending Him whom we love with all our heart and soul and mind." Note that concupiscence here is, as it were, a soul: its affections are its faculties; its lusts are its acts. Christians crucify these, i.e., crush them with such pain as that endured by Christ when He was crucified. This they do (a) by the fear of hell and of God; (b) by reason, and a constant will, and a firm purpose of pleasing God; (c) by a vigilant watch over their eyes and their senses; (d) by prayer; and (e) by fastings, watchings, and other acts of austerity. Ver. 25. If we live in the Spirit. Ifwe have this inward life of grace, let us live outwardly as the Spirit dictates. The Greek word used here denotes to follow a settled plan or order. Cf. notes to chap iv. 25. But according to Chrysostom and Theophylact, it is an exhortation to follow the rule of the Spirit of Christ, and not deviate into the ways of Judaism. Ver. 26. Let us not be desirous of vain-glory. Whoever seeks the praises of men seeks a vain thing. He pursues a bubble, swollen by wind, but void of all substance. The only true and lasting glory which alone can satisfy the mind, is with God. S. Jerome says: " They are desirous of solid glory who seek the approval of God, and that praise which is due to virtue."
5:26
Provoking one another. To broils, lawsuits, and other contests. The thirst for praise and eminence gives birth to these rivalries and to envy: while Pompey will not brook an equal, nor Caesar a superior.
5:1
Supra ostendit apostolus, quod per legem non est iustitia hic vero reducit eos ab errore ad statum rectitudinis. Et primo quantum ad divina; secundo quantum ad humana, VI cap., ibi et si praeoccupatus fuerit homo, et cetera. Circa primum duo facit. Primo proponit admonitionem; secundo eius rationem assignat, ibi ecce ego Paulus, et cetera. Et in admonitione etiam duo ponit. Quorum unum est inductivum ad bonum; secundum est prohibitivum a malo. Inducit quidem ad bonum, cum dicit state ergo, quasi dicat: ex quo per Christum liberati estis a servitute legis, state firma fide, et fixo pede permanentes in libertate. Sic ergo cum dicit state, inducit ad rectitudinem. Qui enim stat, rectus est. I Cor. X, 12: qui se existimat stare, et cetera. Inducit etiam ad firmitatem. I Cor. XV, 58: stabiles estote et immobiles, et cetera. Eph. ult.: state succincti lumbos vestros, et cetera. Prohibet vero et retrahit a malo, cum subdit et nolite iterum iugo servitutis contineri, id est non subiiciamini legi, quae in servitutem generat. De quo iugo dicitur Act. XV, 10: hoc est onus quod neque patres nostri, neque nos, etc., a quo tantum per Christum liberati estis. Is. IX, 4: virgam humeri eius, et cetera. Ideo autem addit iterum, non quia prius sub lege fuerint, sed quia, ut Hieronymus dicit, post Evangelium servare legalia adeo peccatum est, ut sit sicut servire idololatriae. Unde quia isti idololatrae fuerant, si subiiciant se iugo circumcisionis et aliarum legalium observationum, quasi ad eadem revertuntur, quibus antea in idololatria servierant. Secundum Augustinum vero, ut supra dictum est, circa legalium observantias triplex tempus distinguitur, scilicet tempus ante passionem, ante gratiam divulgatam, et post gratiam divulgatam. Post ergo gratiam divulgatam servare legalia est peccatum mortale, etiam ipsis Iudaeis. Sed in tempore medio, scilicet ante gratiam divulgatam, poterant quidem absque peccato etiam illi, qui ex Iudaeis conversi fuerant, legalia servare, dum tamen in eis spem non ponerent; conversis vero ex gentibus non licebat ea servare. Quia ergo Galatae ex Iudaeis non erant, et tamen legalia servare volebant et ponebant in eis spem, ideo revertebantur in iugum servitutis. Nam huiusmodi observatio erat eis sicut idololatria, inquantum non recte sentiebant de Christo, credentes ab ipso sine legalibus salutem consequi non posse. Deinde cum dicit ecce ego, etc., exponit praedicta duo. Et primo secundum, secundo primum, ibi nos autem spiritus, et cetera. Circa primum duo facit. Primo ostendit quid sit iugum servitutis, quod non debent subire; secundo probat, ibi evacuati estis, et cetera. Circa primum duo facit. Primo ostendit iugum illud esse valde nocivum; secundo valde onerosum, ibi testificor autem, et cetera. Nocivum est quidem iugum legis, quia aufert dominicae passionis effectum.
5:2
Et ideo dicit: nolite contineri iugo servitutis, quia ecce ego Paulus, qui, supple: voce auctoritatis, dico, et bene, si circumcidimini, Christus vobis nihil proderit, id est, fides Christi. Sed contra, Act. XVI, 3 dicitur quod Paulus circumcidit Timotheum, ergo fecit quod Christus ei nihil prodesset, ergo decepit eum. Respondeo. Dicendum est, secundum Hieronymum, quod Paulus non circumcidit Timotheum quasi legem servare intenderit, sed simulavit se circumcidere, faciendo opus circumcisionis. Nam, secundum ipsum, apostoli simulatorie servabant legalia ad vitandum scandalum fidelium ex Iudaeis. Faciebant autem actus legalium, non tamen cum intentione servandi legalia, et sic non exibant a fide. Unde non decepit Timotheum. Secundum vero Augustinum dicendum est quod apostoli secundum veritatem servabant legalia, et cum intentione ea servandi, quia, secundum apostolorum sententiam, licebat fidelibus ex Iudaeis illo tempore, scilicet ante gratiam divulgatam, ipsa servare. Et ideo quia Timotheus fuit ex matre Iudaea, circumcidit eum apostolus cum intentione servandi legalia. Quia vero Galatae ponebant spem in legalibus post gratiam divulgatam, quasi sine eis gratia non sufficeret ad salutem, et ideo ea servare volebant, ideo dicit eis apostolus si circumcidimini, et cetera. Sequebatur enim ex hoc, quod non reputarent Christum, in cuius signum data fuit circumcisio. Gen. XVII, 11: ut sit in signum foederis inter me et vos, et cetera. Qui ergo circumcidebantur, credebant adhuc signum durare, et tunc signatum nondum venisse, et sic excidebant a Christo. Sic ergo patet onus legis esse nocivum. Est etiam valde onerosum, quia obligat ad impossibile, et hoc est quod dicit testificor autem, etc., quasi dicat: dico quod si circumcidimini, Christus vobis nihil proderit. Sed adhuc, testificor enim omni homini, scilicet Iudaeo et gentili, et cetera. Nam quicumque profitetur in aliqua religione, facit se debitorem omnium quae ad observantiam illius religionis pertinent. Et sicut dicit Augustinus: numquam fuit aliqua religio sine aliquo visibili signo, ad quod obligarentur qui in ipsa religione vivunt; sicut in religione Christiana signum visibile est Baptisma, ad quod omnes Christiani tenentur quoad cultum. Obligantur etiam ad omnia quae ad cultum Christianae religionis pertinent. Signum autem legis Mosaicae fuit circumcisio.
5:3
Quicumque ergo circumcidebat se, obligabatur ad omnia legalia servanda ac implenda, et hoc est quod dicit quoniam debitor est universae legis faciendae, Iac. II, v. 10: qui offendit in uno, factus est omnium reus. Quam tamen nullus servare poterat, secundum illud Act. XV, 10: hoc est onus, quod neque patres nostri, neque nos portare potuimus, et cetera. Sed dato quod aliquis circumcideretur, ergo secundum praedicta obligat se ad servandum legalia, sed hoc est peccatum mortale, ergo tenetur peccare mortaliter, et sic videtur esse perplexus. Respondeo. Dicendum est quod eadem conscientia durante, tenetur servare legalia, puta si aliquis haberet conscientiam, quod, nisi circumcideretur, peccaret mortaliter, et circumcisus, ipsa conscientia durante, peccaret mortaliter, si non observaret legalia: cuius ratio est, quia habere conscientiam de re aliqua facienda, nihil aliud est quam aestimare quod faciat contra Deum, nisi illud faciat. Facere autem contra Deum est peccatum. Sic ergo dico, quod nisi faceret hoc ad quod inducit conscientia, peccaret mortaliter, non quidem ex genere operis, sed ex intentione operantis. Et similiter si facit, peccat; quia huiusmodi ignorantia non excusat, cum sit ignorantia iuris. Nec tamen est perplexus simpliciter, sed secundum quid, quia potest deponere erroneam conscientiam. Et hoc modo hic apostolus testificatur omni circumcidenti se, quod tenetur ad servandum legem. Consequenter cum dicit evacuati estis, etc., probat quae dicit, scilicet quod non debent accipere legis observantiam ratione damni iam praesentis, quod est duplex. Unum est amissio Christi; secundum est amissio gratiae Christi. Primum est causa secundi, ibi qui in lege, et cetera. Dicit ergo evacuati, etc.; quasi dicat: vere Christus vobis nihil proderit, quia evacuati estis a Christo, id est, habitatione Christi. Secundum damnum est amissio gratiae.
5:4
Ideo dicit a gratia excidistis, qui scilicet prius eratis pleni gratia Christi, quia de plenitudine eius accepimus omnes. Io. I, 16: de plenitudine Christi nos omnes accepimus, et cetera. Et Eccli. XXI, 17: cor fatui quasi vas confractum, et omnem sapientiam non tenebit. Vos, dico, qui in lege iustificamini, id est creditis iustificari, a gratia, scilicet habenda futurae beatitudinis, vel etiam a iam habita, excidistis. Apoc. II, 5: memor esto unde excideris, et age poenitentiam.
5:5
Explicavit apostolus secundum documentum, scilicet quod non esset subeundum iugum servitutis legis, hic autem redit ad primum, ostendens quod stare debent. Et primo proponit standi exemplum; secundo removet stationis impedimentum, ibi currebatis, etc.; tertio assignat standi causam, ibi vos autem in libertatem, et cetera. Circa primum duo facit. Primo proponit standi exemplum; secundo causam eius assignat, ibi nam in Christo Iesu, et cetera. Dicit ergo: qui in lege volunt iustificari, Christus eis nihil prodest, quia excidunt a gratia. Sed nos, scilicet apostoli, stamus per spem, quia scilicet expectamus spem iustitiae, id est iustitiam et spem, scilicet aeternam beatitudinem. I Petr. I, 3: regeneravit nos in spem vivam, et cetera. Vel, spem iustitiae, id est Christum, per quem est nobis spes iustitiae, quia per eum iustificamur. Phil. III, 20: salvatorem expectamus, et cetera. I Cor. I, 30: qui factus est nobis sapientia, et iustitia, et sanctificatio, et redemptio, et cetera. Vel spem iustitiae, id est spem quae est de iustitia, ut iustificentur non per legem, sed per fidem. Rom. III, 28: arbitramur hominem iustificari per fidem sine operibus legis. Vel spem iustitiae, id est rem speratam, in quam tendit iustitia, scilicet vitam aeternam. II Tim. ult.: in reliquo reposita est mihi corona iustitiae, et cetera. Et hoc ex fide, quia iustitia Dei est per fidem Iesu Christi, ut dicitur Rom. III, 22. Quae quidem fides non est ab homine, sed a spiritu sancto qui eam inspirat. Rom. VIII, v. 15: accepistis spiritum filiorum, in quo clamamus: abba, pater, et cetera. Sicut ergo fides est ex spiritu, ita ex fide est spes, ex spe iustitia, per quam pervenimus ad vitam aeternam. Haec autem spes non venit ex circumcisione, neque ex gentilitate, quia nihil faciunt ad hoc.
5:6
Et ideo dicit nam in Christo Iesu, id est in his qui sunt in fide Christi, neque circumcisio, neque praeputium, etc., id est indifferentia sunt. Sed fides, non informis, sed ea quae per dilectionem operatur, Iac. II, 26: fides sine operibus mortua est, et cetera. Nam fides est cognitio verbi Dei, Eph. III, 17: habitare Christum per fidem, et cetera. Et hoc verbum nec perfecte habetur, nec perfecte cognoscitur, nisi etiam habeatur amor quem sperat. Hic sunt duo dubia circa Glossam. Primum est, quod dicit praeputium et circumcisionem esse indifferentia, cum supra dixerit si circumcidimini, Christus vobis nihil proderit. Sed dicendum est, quod ex genere operis sunt indifferentia, scilicet illis, qui non ponunt spem in eis; sed ex intentione operantis non sunt indifferentia. Nam ponentibus in eis spem, mortifera sunt. Secundum dubium est de hoc, quod dicit quod illi qui non credunt, peiores sunt quam Daemones, cum Daemones credant et contremiscant. Respondeo. Dicendum est, quod peiores quidem sunt ex specie operis, sed non quantum ad affectum. Nam Daemonibus displicet hoc, quod credunt; nec etiam est tanta nequitia voluntatis in homine qui non credit, quanta in Daemone qui odit quod credit.
5:7
Consequenter cum dicit currebatis bene, etc., agitur de impedimento stationis. Et primo ponit impedimentum; secundo docet eius remotionem, ibi nemini consenseritis, et cetera. Impedimentum stationis eorum magnum erat et nocivum; nam tanto aliquid est magis nocivum, quanto maius bonum privat. Quando ergo aliquis multis bonis spiritualibus privatur, signum est habuisse magnum impedimentum. Et ideo, ut ostendat eos apostolus magnum impedimentum habuisse, commemorat eis bona spiritualia, quae amiserunt, cum dicit currebatis bene, etc., scilicet per opera fidei formatae per charitatem, quae instigat ad currendum. Ps. CXVIII, v. 32: viam mandatorum tuorum cucurri, cum dilatasti cor meum. Et hoc quidem fuit olim in vobis, sed dum sic currebatis, estis impediti, et ideo subdit: quis vos fascinavit? De quo dictum est supra cap. III, 1; et ideo supersedeo ad praesens. Quis ergo vos fascinavit, id est impedivit veritati, scilicet evangelicae, non obedire? Et hoc congrue dicit; nam obedire est voluntatis applicandae ad consensum praecipientis. Et ideo fides est voluntatis et intellectus scientia. Oportet ergo voluntati fidei obedire; hoc autem est volendo credere, quod gratia fidei Christi sufficiat ad salutem sine legalibus observantiis. Excludit autem impedimentum, cum dicit nemini, etc., et hoc ex triplici parte. Primo ex parte eorum; secundo ex parte Dei, ibi ego confido, etc.; tertio ex parte apostoli, ibi ego autem, fratres, et cetera. Ex parte eorum, cum dicit nemini, et cetera. Ubi primo ostendit quid requiratur ex parte eorum, ut vitent hoc nocumentum, scilicet quod nemini pseudo deinceps consentiant. I Thess. V, 5: non simus noctis neque tenebrarum, et cetera. Eph. V, 11: nolite communicare operibus infructuosis tenebrarum, etc., et II Tim. II, 17: et sermo eorum ut cancer serpit, et cetera. Ex quo datur intelligi, quod nondum erant corrupti, sed sollicitabantur de hoc. Secundo assignat rationem huius cum dicit persuasio enim, et cetera. Et haec est duplex. Prima, quia homo cum dat se alicui, nihil debet facere nisi quod utile duxerit sibi. Sed vos traditi estis Christo, ergo non debetis audire, vel consentire, nisi his quae sunt ab ipso; ergo haec persuasio, qua vos volunt mittere sub iugo legis, quia non est ex eo, scilicet ex Deo, qui vos vocavit ad vitam, sed ex Diabolo, inquantum scilicet deficiens est, et ideo non consenseritis eis. Vel non ex eo, id est contra ipsum. Secunda ratio est, quia posset dici quod non est magnum si paucis consentiatur, cum ex hoc non sit periculum, et ideo dicit quod non est eis consentiendum, nec eorum insidiae sunt contemnendae, sed debent principiis obstare, quia modicum fermentum, etc., id est illi pauci qui vobis persuadent.
5:9
Vel haec persuasio, parva in principio, totam massam corrumpit, id est congregationem fidelium. Lev. II, 11: nec quidquam fermenti ac mellis adolebitur in sacrificio domini.
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Consequenter cum dicit ego confido in vobis, etc., removet impedimentum ex parte Dei, qui auxilium ad hoc praebet. Et ponit duplex auxilium. Unum quantum ad seducentes; aliud quantum ad conturbantes, ibi qui autem conturbant, et cetera. Dicit ergo ego confido, etc.; quasi dicat: dixi quod non consentiretis pseudo, et confido in vobis. II Cor. VII, 16: gaudeo quod in omnibus confido in vobis. Hebr. VI, v. 9: confidimus autem de vobis, dilectissimi, meliora et viciniora saluti. Confido, inquam, in hoc scilicet quod nihil aliud sapietis, quam quod vos docui. Supra I, 8: licet nos, aut Angelus de caelo evangelizet vobis praeterquam quod evangelizavimus, anathema sit. Phil. II, 2: implete gaudium meum, ut idem sapiatis, et cetera. Et hoc ex auxilio divino. Et ideo dicit in domino Deo, scilicet operante. II Cor. III, 4: fiduciam talem habemus per Christum ad Deum, et cetera. Quia dominus dabit vobis sapere secundum sobrietatem Catholicae veritatis. Ps. XCI: bonum est confidere in domino, et cetera. Quantum autem ad conturbantes dicit qui autem conturbat, etc., id est qui removet vos a debito ordine, ut scilicet a spiritualibus convertamini ad corporalia, cum debeat esse contrarium. I Cor. XV, 46: non prius quod spirituale est, sed quod animale est, deinde quod, et cetera. Et cum talis ordo sit perversus, ut dicitur supra III, 3: sic stulti facti estis, ut cum spiritu coeperitis, etc., ideo portabit iudicium, id est condemnationem sustinebit. Sicut enim qui inducit aliquem ad bonum, remuneratur, Dan. XII, 3: qui ad iustitiam erudiunt plurimos, quasi stellae in perpetuas aeternitates, etc., ita qui inducit aliquem ad malum, condemnatur. Ios. VII, 25: quia turbasti nos, exturbet te dominus in hac die. Deut. XXVII, v. 18: maledictus qui errare facit caecum in itinere. Et hoc, quicumque est ille, id est quantaecumque sit auctoritatis, non parcetur ei. Sed Porphyrius et Iulianus in hoc reprehendunt Paulum de praesumptione, dicentes, quod hoc dicit lacerans Petrum (cum supra in faciem se restitisse scripserit), ut sit sensus: quicumque sit ille, id est etiam si Petrus esset, puniretur. Sed, ut Augustinus dicit, non est credendum quod Paulus cum maledicto de Ecclesiae principe loqueretur, cum scriptum sit Exod. c. XXII, 28: principem populi tui non maledices. Nec etiam, quod Petrus sic offenderit, quod esset dignus condemnatione. Dicit ergo apostolus de quodam alio, qui de Iudaea veniens, dicebat se fuisse discipulum magnorum apostolorum, et sub ista auctoritate corrumpebat Galatas ipse cum aliis falsis praedicatoribus. Supra II, 4: propter subintroductos falsos fratres, et cetera. Consequenter cum dicit ego autem, fratres, etc., removet impedimentum ex parte sua. Et primo ponit sui excusationem; secundo eorum, qui eum infamabant, obiurgationem, ibi utinam abscindantur, et cetera. Excludit autem falsum quod ei imponebatur. Et primo aliquid pertinens ad ipsum tantum; secundo aliquid pertinens ad omnes, ibi ergo evacuatum est, et cetera. Sciendum est circa primum, quod pseudo Galatis excusantibus se de eo quod non servabant legalia, quia ita edocti erant ab apostolo, et dicebant quod apostolus deceperat eos, et quod in servitutem eorum haec persuaserat eis: et confirmabant, dicentes Paulum praedicasse in Iudaea, et docuisse legalia debere servari.
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Et ideo excusat se de hoc apostolus, dicens ego autem, fratres, si circumcisionem adhuc praedico, sicut imponunt mihi pseudo, quid adhuc persecutionem patior? Scilicet a Iudaeis. I Cor. IV, 12: persecutionem patimur, et cetera. Nam Iudaei specialiter propter hoc persequebantur Paulum, quod praedicabat legalia non debere servari. Act. XXI, 21, dicit Iacobus Paulo: audierunt de te quia discessionem doceas a Moyse eorum, qui per gentes sunt Iudaeorum, dicens eos non debere circumcidere filios, et cetera. Patet ergo quod non est verum quod mihi imponunt, alioquin persecutiones adhuc non paterer. Falsum est etiam id quod mihi imponunt per id quod communiter est apud alios, quia si circumcisionem praedico, evacuatum est scandalum crucis. Nam non solum ego, sed etiam omnes apostoli praedicamus Christum crucifixum, Iudaeis quidem scandalum, etc., ut dicitur I Cor. I, 23. Et de hoc maxime scandalizantur, quia praedicamus, quod per crucem Christi legalia evacuantur. Si ergo praedico circumcisionem, evacuatum est scandalum, id est non erit scandalum apud Iudaeos ultra de cruce. Nam patienter sustinerent, immo libenter vellent, quod praedicaremus crucem et legalia simul debere servari. Vel, secundum Augustinum, evacuatum est scandalum crucis, id est evacuata est crux quae est scandalum, quasi dicat: crux perdidit effectum suum et virtutem. Supra II, v. 21: si enim ex lege esset iustitia, ergo Christus gratis mortuus est. Dicit autem apostolus specialiter evacuatum est, etc., ut det intelligere, quod propter hoc Iudaei occiderunt Christum, quia legalia non servabat et ea non esse servanda docebat. Io. IX, 16: non est hic homo a Deo, quia sabbatum non custodit. Consequenter obiurgat pseudo, qui eum infamaverant, dicens utinam abscindantur, etc., quasi dicat: ipsi conturbant vos in hoc quod volunt vos circumcidi: sed utinam non solum circumcidantur, sed totaliter castrentur. Sed contra Rom. XII, 14: benedicite, et nolite maledicere, et cetera. Ad hoc est duplex responsio. Prima est, quod non maledixit apostolus eis, sed potius benedixit, quia optavit eis ut spiritualiter castrentur, ut servarent spiritualem castitatem, cassando caeremonialia, secundum illud Matth. XIX, 12: sunt quidam eunuchi, qui se castraverunt propter regnum caelorum. Secundo quod optat eis sterilitatem prolis quam habent eunuchi, ut scilicet non generent.
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Unde ait utinam et abscindantur, etc., id est vim generandi perdant in vobis, et aliis. Et hoc merito, quia generant filios in errorem, et redigunt eos in servitutem legis. Os. c. IX, 14: dabo eis vulvam sine liberis, ut ubera arentia.
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Proposito exemplo standi et remoto eius impedimento, hic innuit modum ipsius. Et primo ponit modum standi; secundo exponit, ibi omnis enim lex, et cetera. Circa primum tria facit. Primo ponit conditionem status; secundo removet abusum standi; tertio innuit standi modum. Conditio quidem standi est libertas. Omnis enim status conditio pertinet ad servitutem vel ad libertatem; sed status fidei Christi, ad quem inducit apostolus, ad libertatem pertinet et est ipsa libertas. Et ideo dicit vos enim, etc., quasi dicat: recte conturbant vos, quia abducunt a meliore in peius, quia vos vocati estis, scilicet a Deo, in libertatem gratiae. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, et cetera. Supra IV, 31: non sumus ancillae filii, sed liberae, et cetera. Vos, inquam, qui liberi estis per Christum, volunt ducere in servitutem. Abusus autem status est si in deterius prolabatur, et libertas spiritus pervertatur in servitutem carnis. Galatae autem iam liberi erant a lege, sed ne credant eis licere peccata committere, quae lex prohibebat, ideo apostolus subdit abusum libertatis, dicens tantum ne, etc., quasi dicat: liberi estis, ita tamen, quod non abutamini libertate vestra, impune vobis peccandum esse arbitrantes. I Cor. VIII, 9: videte ne forte haec licentia vestra offendiculum fiat infirmis. Modus autem standi est per charitatem, unde dicit sed per charitatem spiritus, et cetera. Status autem totus est in charitate, sine qua homo nihil est, I Cor. XIII, 1 s. Et secundum diversos gradus charitatis distinguuntur diversi status. Sic ergo status gratiae est non per affectum carnis, sed per charitatem spiritus, id est quae procedit a spiritu sancto, per quem debemus invicem esse subiecti et servire. Infra VI, 2: alter alterius onera portate, et cetera. Rom. XII, 10: honore invicem praevenientes, et cetera. Sed cum superius dicat quod sint vocati in libertatem, quid est quod modo dicit servite invicem? Ad quod dicendum est, quod hoc exigit charitas, ut invicem serviamus, et tamen libera est. Sciendum est tamen, quod, sicut philosophus dicit, liber est qui est causa sui, servus autem est causa alterius, vel ut moventis, vel ut finis: quia servus nec a se movetur ad opus, sed a domino, et propter utilitatem domini sui. Charitas ergo quantum ad causam moventem libertatem habet, quia a se operatur. II Cor. V, 14: charitas Christi urget nos, spontanee, scilicet ad operandum. Servus autem est, cum postpositis propriis utilitatibus, accommodat se utilitatibus proximorum. Consequenter cum dicit omnis lex, etc., exponit quae dicit, et primo de dilectione, secundo de libertate non danda in occasionem carnis, ibi spiritu ambulate, et cetera. Circa primum monet ad charitatem sectandam: primo propter utilitatem quam consequimur in impletione; secundo propter damnum charitatis neglectae quod incurrimus, ibi quod si invicem, et cetera. Utilitas autem, quam consequimur ex impletione charitatis, maxima est, quia in ea implemus totam legem.
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Et ideo dicit omnis enim, etc., quasi dicat: ideo charitas est habenda, quia omnis lex in uno sermone impletur, scilicet in uno praecepto charitatis. Rom. XIII, 8: qui diligit proximum, legem implevit. Et in eodem capite dicitur: plenitudo legis est dilectio. Et ideo dicit I Tim. I, 5: finis praecepti est charitas. Sed contra, quia dicitur Matth. XII: in his duobus mandatis, scilicet de dilectione Dei et proximi, tota lex pendet et prophetae; non ergo in uno praecepto tantum impletur. Respondeo. Dicendum est quod in dilectione Dei includitur dilectio proximi. I Io. IV, v. 21: hoc mandatum habemus a Deo, ut qui diligit Deum, diligat et fratrem suum. Et e converso proximum diligimus propter Deum: impletur ergo tota lex in uno praecepto charitatis. Praecepta enim legis reducuntur ad illud praeceptum. Nam omnia praecepta vel sunt moralia, vel sunt caeremonialia, vel iudicialia. Moralia quidem sunt praecepta Decalogi, quorum tria pertinent ad dilectionem Dei, alia septem ad dilectionem proximi. Iudicialia autem sunt ut quicumque furatur aliquid reddat quadruplum, et his similia, quae similiter ad dilectionem proximi pertinent. Caeremonialia vero sunt sacrificia et huiusmodi quae reducuntur ad dilectionem Dei. Et sic patet, quod omnia in uno praecepto charitatis implentur diliges proximum tuum sicut teipsum: et est scriptum Lev. XIX, 18. Dicit autem sicut teipsum, non quantum teipsum, quia homo secundum ordinem charitatis magis debet se diligere, quam alium. Exponitur autem tripliciter: uno modo ut referatur ad veritatem dilectionis. Amare enim est velle bonum alicui. Et ideo dicimur amare aliquem cui volumus bonum, et etiam bonum illud amamus, quod ei volumus; sed diversimode, quia cum volo bonum mihi, me diligo simpliciter propter me, bonum autem illud quod mihi volo, diligo non propter se, sed propter me. Tunc ergo diligo proximum sicut meipsum, id est eodem modo quo meipsum, quando volo ei bonum propter se, non quia est mihi utilis, vel delectabilis. Secundo modo, ut referatur ad iustitiam dilectionis. Unaquaeque enim res est inclinata velle sibi illud, quod potissimum est in ea; potissimum autem in homine est intellectus, et ratio; ille ergo diligit se, qui vult sibi bonum intellectus et rationis. Tunc ergo diligis proximum sicut teipsum, quando vis ei bonum intellectus et rationis. Tertio modo, ut referatur ad ordinem, scilicet ut sicut te diligis propter Deum, ita et proximum propter ipsum diligas, scilicet ut ad Deum perveniat. Consequenter cum dicit quod si invicem, etc., inducit ad charitatem sectandam ex damno quod incurrimus si eam negligamus. Ubi loquitur Galatis adhuc quasi spiritualibus, abstinens a commemoratione maiorum vitiorum et, eorum quae minora videntur mentionem facit, scilicet de vitiis linguae. Et ideo dicit quod si invicem, etc., quasi dicat: in dilectione omnis lex impletur, quod si vos invicem mordetis, id est in parte famam, proximo detrahendo, aufertis: qui enim mordet, non totum accipit, sed partem. Et comeditis, id est totam famam aufertis et totaliter detrahendo confunditis. Nam qui comedit, totum absorbet. Iac. IV, 11: nolite detrahere alterutrum, fratres mei, et cetera.
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Si ita, inquam, charitatem negligitis, videte damnum quod imminet vobis, scilicet quod ab invicem consumamini. Phil. III, 2: videte canes, videte malos operarios, et cetera. Is. c. XLIX, 4: et vane fortitudinem meam consumpsi, et cetera. Nam sicut Augustinus dicit: vitio contentionis et invidiae, perniciosa iurgia inter homines nutriuntur, quibus consumitur societas et vita.
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Postquam apostolus manifestavit in quo consistit status spiritualis, quia scilicet in charitate, consequenter hic agit de causa status, scilicet de spiritu sancto, quem dicit esse sequendum. Ubi ponit triplex beneficium spiritus sancti. Quorum primum est liberatio a servitute carnis; secundum est liberatio a servitute legis; et tertium est collatio vitae seu securitas a damnatione mortis. Secundum, ibi quod si ducimini, et cetera. Tertium, ibi si spiritu vivimus, et cetera. Circa primum duo facit. Primo ponit primum beneficium spiritus; secundo beneficii necessitatem ostendit, ibi caro enim, et cetera. Dicit ergo: dico quod debetis per charitatem spiritus invicem servire, quia nihil prodest sine charitate. Sed hoc dico in Christo, id est per fidem Christi, spiritu ambulate, id est mente et ratione. Quandoque enim mens nostra spiritus dicitur, secundum illud Ephes. IV, 23: renovamini spiritu mentis vestrae; et I Cor. IV: psallam spiritu, psallam et mente. Vel spiritu ambulate, id est spiritu sancto proficite bene operando. Nam spiritus sanctus movet et instigat corda ad bene operandum. Rom. c. VIII, 14: qui spiritu Dei aguntur, et cetera. Ambulandum est ergo spiritu, id est mente, ut ipsa ratio sive mens legi Dei concordet, ut dicitur Rom. VII, 16. Nam spiritus humanus per se vanus est, et nisi regatur aliunde, fluctuat hac atque illac, ut dicitur Eccli. c. XXXIV, 6, et sicut parturientis cor tuum phantasias patitur nisi ab altissimo fuerit emissa visitatio, et cetera. Unde de quibusdam dicitur Ephes. IV, 17: ambulant in vanitate sensus sui, et cetera. Non ergo perfecte stare potest ratio humana, nisi secundum quod est recta a spiritu divino. Et ideo dicit apostolus spiritu ambulate, id est per spiritum sanctum regentem et ducentem, quem sequi debemus sicut demonstrantem viam. Nam cognitio supernaturalis finis non est nobis nisi a spiritu sancto. I Cor. II, 9: oculus non vidit, nec auris audivit, nec in cor hominis ascendit, etc., et sequitur: nobis autem revelavit Deus per spiritum suum. Item sicut inclinantem. Nam spiritus sanctus instigat, et inclinat affectum ad bene volendum. Rom. VIII, 14: qui spiritu Dei aguntur, et cetera. Ps. CXLII, 10: spiritus tuus bonus deducet me in terram rectam. Ideo autem spiritu ambulandum est quia liberat a corruptione carnis. Unde sequitur et desideria carnis non perficietis, id est delectationes carnis, quas caro suggerit. Hoc desiderabat apostolus, dicens Rom. c. VII, 24: infelix ego homo, quis me liberabit de corpore mortis huius? Gratia Dei, et cetera. Et postea concludit in octavo capite: nihil ergo damnationis est his, qui sunt in Christo Iesu, qui non secundum carnem ambulant. Huius rationem, ibidem, subiungit dicens: quia lex spiritus vitae in Christo Iesu liberavit me a lege, et cetera. Et hoc est speciale desiderium sanctorum, ut non perficiant desideria ad quae caro instigat, ita tamen, quod in hoc non includantur desideria quae sunt ad necessitatem carnis, sed quae sunt ad superfluitatem.
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Consequenter cum dicit caro enim concupiscit, etc., ponit necessitatem huius beneficii, quae est ex impugnatione carnis et spiritus. Et primo ponit ipsam impugnationem; secundo manifestat eam per evidens signum, ibi haec enim invicem adversantur, et cetera. Dicit ergo: necessarium est quod per spiritum carnis desideria superetis. Nam caro concupiscit adversus spiritum. Sed hic videtur esse dubium, quia cum concupiscere sit actus animae tantum, non videtur quod competat carni. Ad hoc dicendum est, secundum Augustinum, quod caro dicitur concupiscere inquantum anima secundum ipsam carnem concupiscit, sicut oculus dicitur videre, cum potius anima per oculum videat. Sic ergo anima per carnem concupiscit, quando ea, quae delectabilia sunt secundum carnem, appetit. Per se vero anima concupiscit, quando delectatur in his quae sunt secundum spiritum, sicut sunt opera virtutum et contemplatio divinorum et meditatio sapientiae. Sap. VI, 21: concupiscentia itaque sapientiae deducet ad regnum perpetuum, et cetera. Sed, si caro concupiscit per spiritum, quomodo concupiscit adversus eum? In hoc, scilicet quod concupiscentia carnis impedit concupiscentiam spiritus. Cum enim delectabilia carnis sint bona quae sunt infra nos, delectabilia vero spiritus bona quae sunt supra nos, contingit quod cum anima circa inferiora, quae sunt carnis, occupatur, retrahitur a superioribus, quae sunt spiritus. Sed videtur etiam dubium de hoc quod dicit, scilicet quod spiritus concupiscit adversus carnem. Si enim accipiamus hic spiritum pro spiritu sancto, concupiscentia autem spiritus sancti sit contra mala, consequens videtur quod caro, adversus quam concupiscit spiritus, sit mala, et sic sequitur error Manichaei. Respondeo. Dicendum est quod spiritus non concupiscit adversus naturam carnis, sed adversus eius desideria, quae scilicet sunt ad superfluitatem. Unde et supra dictum est: desideria carnis, scilicet superflua, non perficietis. In necessariis enim spiritus non contradicit carni, quia, ut dicitur Ephes. c. V, 29, nemo carnem suam odio habuit. Consequenter cum dicit haec enim, etc., ponit signum compugnationis, quasi dicat: experimento patet, quod contra se invicem pugnant et adversantur, intantum ut non quaecumque vultis, bona scilicet vel mala, illa faciatis, id est, facere permittamini. Rom. VII, 19: non quod volo bonum, hoc ago, sed quod, et cetera. Non tamen tollitur libertas arbitrii. Cum enim liberum arbitrium sit ex hoc quod habet electionem, in illis est libertas arbitrii, quae electioni subsunt. Non autem omnia quae in nobis sunt simpliciter subsunt nostrae electioni, sed secundum quid. In speciali enim possum vitare hunc, vel illum motum concupiscentiae seu irae, sed in generali omnes motus irae vel concupiscentiae vitare non possumus, et hoc propter corruptionem fomitis ex primo peccato introductam. Sed notandum est quod quatuor sunt genera hominum circa concupiscentias, quorum nullus facit quaecumque vult. Nam intemperati, qui ex proposito sequuntur carnales passiones, secundum illud Prov. c. II, 14: laetantur cum malefecerint, faciunt quidem quod volunt, inquantum ipsas passiones sequuntur, sed inquantum ipsa eorum ratio remurmurat, et ei displicet, faciunt quae non volunt. Incontinentes autem qui habent propositum abstinendi, et tamen a passionibus vincuntur, faciunt quidem quod non volunt, inquantum ipsas passiones contra eorum propositum sequuntur, et sic intemperati faciunt plus de eo quod volunt. Continentes autem, qui vellent omnino non concupiscere, faciunt quod volunt dum non concupiscunt, sed quia omnino non concupiscere non possunt, faciunt quod nolunt. Temperati vero, quod volunt quidem faciunt, inquantum in carne domata non concupiscunt, sed quia non ex toto domari potest, quin in aliquo repugnet spiritui, sicut nec malitia intantum crescere potest quin ratio remurmuret, ideo, cum aliquando concupiscunt, faciunt quod nolunt, plus tamen de eo, quod volunt.
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Postquam ostendit apostolus, quod per spiritum liberamur a desideriis carnis, hic consequenter ostendit, quod per ipsum liberamur a servitute legis. Et primo proponit beneficium spiritus; secundo manifestat per effectum, ibi manifesta sunt opera carnis, et cetera. Dicit ergo: dico quod si spiritu ambuletis, non solum desideria carnis non perficietis, sed quod plus est, si spiritu ducimini (quod fit quando facitis quod spiritus suggerit, ut director et gubernator, non autem id ad quod sensus et affectus proprius instigat), non estis sub lege. Ps. CXLII, 10: spiritus tuus bonus deducet me in terram rectam, non quidem ut coactor, sed ut gubernator. Ex his autem verbis vult Hieronymus, quod post adventum Christi nullus habens spiritum sanctum tenetur servare legem. Sed sciendum est, quod hoc quod dicit si spiritu ducimini, iam non estis sub lege, potest referri ad praecepta legis, vel caeremonialia, vel moralia. Si quidem referatur ad caeremonialia, sciendum est, quod aliud est servare legem, aliud esse sub lege. Servare legem est facere opera legis, non habendo spem in eis; sed esse sub lege est ponere spem in operibus legis. In primitiva autem Ecclesia erant aliqui iusti servantes legem, sed non sub lege, inquantum servabant opera legis sed non erant sub lege, quasi in eis spem ponentes. Sic etiam Christus sub lege fuit. Supra IV, 4: factum sub lege, et cetera. Et sic excluditur opinio Hieronymi. Si autem referatur ad moralia, sic esse sub lege potest intelligi dupliciter, vel quantum ad obligationem: et sic omnes fideles sunt sub lege, quia omnibus data est. Unde dicitur Matth. V, 17: non veni solvere legem, et cetera. Vel quantum ad coactionem: et sic iusti non sunt sub lege, quia motus et instinctus spiritus sancti, qui est in eis, est proprius eorum instinctus; nam charitas inclinat ad illud idem quod lex praecipit. Quia ergo iusti habent legem interiorem, sponte faciunt quod lex mandat, ab ipsa non coacti. Qui vero voluntatem male faciendi habent, comprimuntur tamen pudore vel timore legis, isti coguntur. Et sic iusti sunt sub lege obligante tantum, non cogente, sub qua sunt solum iniusti. II Cor. III, 17: ubi spiritus domini, ibi libertas. I Tim. I, 9: iusto non est lex posita, scilicet cogens.
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Consequenter cum dicit manifesta sunt autem opera, etc., probat quae dixit per effectum. Et primo ponit opera carnis, quae contrariantur spiritui sancto; secundo ostendit quomodo opera spiritus non prohibentur a lege, ibi adversus huiusmodi, et cetera. Circa primum duo facit. Primo ponit opera carnis, quae prohibentur a lege; secundo ponit opera spiritus, quae ab ea non prohibentur, ibi fructus autem, et cetera. Circa primum duo facit. Primo proponit opera carnis; secundo subdit nocumentum, quod ex his sequitur, ibi quae praedico, et cetera. Dubitatur autem circa primum. Primo quidem de hoc quod apostolus hic quaedam ponit, quae non pertinent ad carnem, quae tamen dicit esse opera carnis, sicut idolorum servitus, sectae, aemulationes, et huiusmodi. Respondeo. Dicendum est, secundum Augustinum Lib. XIV de Civ. Dei, c. II, quod secundum carnem vivit quicumque vivit secundum seipsum. Unde caro hic accipitur pro toto homine. Quidquid ergo provenit ex inordinato amore sui, dicitur opus carnis. Vel dicendum est, quod aliquod peccatum potest dici carnale dupliciter, scilicet quantum ad consummationem: et sic dicuntur carnalia illa tantum quae consummantur in delectatione carnis, scilicet luxuria et gula; et quantum ad radicem: et sic omnia peccata dicuntur carnalia, inquantum ex corruptione carnis anima aggravatur, ut dicitur Sap. IX, 15; ex quo intellectus debilitatus facilius decipi potest, et impeditur a sua perfecta operatione. Unde et ex hoc sequuntur vitia, scilicet haereses, sectae, et alia huiusmodi. Et hoc modo dicitur quod fomes est principium omnium peccatorum. Secundo dubitatur, quia cum apostolus dicat qui talia agunt, regnum Dei non consequentur, et nullus excludatur a regno Dei, nisi pro peccato mortali, sequitur ergo quod omnia quae enumerat sint peccata mortalia. Cuius contrarium videtur, quia inter ista enumerat multa quae non sunt peccata mortalia, sicut est contentio, aemulatio, et huiusmodi. Respondeo. Dicendum est quod omnia haec enumerata sunt aliquo modo mortalia; sed quaedam quidem secundum genus suum, sicut homicidium, fornicatio, idolorum servitus et huiusmodi; quaedam vero secundum suam consummationem, sicut ira cuius consummatio est in nocumentum proximi. Unde si accedit consensus de ipso nocumento, est peccatum mortale. Et similiter comestio ordinatur ad delectationem cibi, sed si in huiusmodi delectationibus ponat quis finem suum, peccat mortaliter: et ideo non dicit comestiones, sed comessationes; et similiter intelligendum est de aliis similibus. Tertio dubitatur de ordine et numeratione eorum. Circa quod dicendum est quod cum apostolus in diversis locis, diversa vitia et diversimode enumerat, non intendit enumerare omnia vitia ordinate et secundum artem, sed illa tantum in quibus abundant et in quibus excedunt illi ad quos scribit. Et ideo in eis non est quaerenda sufficientia, sed causa diversitatis. His ergo habitis sciendum est, quod apostolus enumerat quaedam vitia carnis, quae contingunt circa ea quae non sunt necessaria vitae; quaedam vero circa ea quae sunt necessaria vitae. Circa primum ponit quaedam vitia quae sunt hominis ad seipsum, quaedam contra Deum quaedam contra proximum. Contra seipsum sunt quatuor, quae ideo primo ponit quia manifeste ex carne procedunt, quorum duo pertinent ad actum carnalem luxuriae, scilicet fornicatio, quae est quando scilicet accedit solutus ad solutam, vel quantum ad naturalem usum luxuriae. Aliud est immunditia quantum ad usum contra naturam. Eph. V, 5: omnis fornicator aut immundus, et cetera. II Cor. XII, 21: qui non egerunt poenitentiam super immunditia et fornicatione et impudicitia, et cetera. Alia duo ordinantur ad ipsos actus. Unum scilicet exterius, sicut tactus, aspectus, oscula, et huiusmodi; et quantum ad hoc dicit: impudicitia, Eph. IV, 19: qui desperantes, semetipsos tradiderunt impudicitiae, et cetera. Aliud interius, scilicet in cogitationibus immundis; et quantum ad hoc dicit luxuria, I Tim. V, v. 11: cum enim luxuriatae fuerint in Christo nubere volunt, et cetera.
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Contra Deum ponit duo, quorum unum est per quod impeditur ab hostibus Dei cultus divinus; et quantum ad hoc dicit idolorum servitus, I Cor. X, 7: neque idololatrae efficiamini, et cetera. Sap. XIV, 27: infandorum enim idolorum cultura omnis mali causa est et initium et finis. Aliud est per quod initur pactum cum Daemonibus; et quantum ad hoc dicit veneficia, quae fiunt per magicas artes, et dicuntur veneficia a veneno, quia fiunt in nocumentum hominum. I Cor. X, 20: nolo vos fieri socios Daemoniorum. Apoc. ult.: foris canes, et venefici, et cetera. Contra proximum autem ponit novem, quorum primum est inimicitia, ultimum vero homicidium, quia ab hoc devenitur ad illud. Primum ergo est inimicitia in corde, quae est odium erga proximum. Matth. X, 36: inimici hominis domestici eius. Et ideo dicit inimicitiae. Ex hac autem oritur dissensio in verbis. Et ideo dicit contentiones, quae est impugnatio veritatis cum confidentia clamoris. Prov. XX, 3: honor est homini qui se separat a contentionibus. Secundum est aemulatio, quae consistit in hoc, quod ad idem obtinendum cum alio contendit. Unde dicit aemulationes, quae ex contentione oriuntur. Tertium est cum unus impeditur per alium ad rem eamdem tendentem, et ex hoc irascitur contra eum, et ideo dicit irae, Iac. I, 20: ira enim viri, et cetera. Eph. IV, 26: sol non occidat super iracundiam vestram. Quartum cum ex ira animi pervenitur ad percussiones; et quantum ad hoc dicit rixae. Prov. IV: odium suscitat rixas. Quintum ex his, scilicet dissensiones, et si quidem in rebus humanis sint, dicuntur dissensiones, quando scilicet partialitates fiunt in Ecclesia. Rom. XVI, 17: observetis eos qui dissensiones et offendicula praeter doctrinam quam vos didicistis, faciunt, et declinate ab illis. Si in rebus divinis, sic dicuntur sectae, id est, haereses. II Petr. II, 1: introducent sectas perditionis, et cetera. Et, ibidem: sectas non metuunt introducere blasphemantes. Ex his autem sequitur invidia, quando illi quos aemulantur, prosperantur. Iob V, 2: parvulum occidit invidia, et cetera. Ex his autem sequuntur homicidia cordis et operis. I Io. IV: qui odit fratrem suum, homicida est. Quantum vero ad vitia quae pertinent ad ordinationem circa vitae necessaria, ponit duo, unum quantum ad potum; unde dicit ebrietates, scilicet assiduae, Lc. XXI, 34: attendite ne graventur corda vestra crapula et ebrietate, et cetera. Aliud vero quantum ad cibum, et quantum ad hoc dicit comessationes, Rom. XIII, 13: non in comessationibus et ebrietatibus.
Positis operibus carnis, hic consequenter apostolus manifestat opera spiritus. Et primo manifestat ea; secundo ostendit quomodo lex se habet ad opera spiritus et ad opera carnis, ibi adversus huiusmodi, et cetera. Circa primum enumerat bona spiritualia quae nominat fructus. Ex quo incidit quaestio, quia illud dicitur fructus, quo fruimur, sed actibus nostris non debemus frui, sed Deo solo; ergo huiusmodi actus quos enumerat hic apostolus non debent dici fructus. Item, Glossa dicit quod huiusmodi opera spiritus sunt propter se appetenda; quod autem propter se appetitur non refertur ad aliud, ergo virtutes et earum opera non sunt referenda ad beatitudinem. Respondeo. Dicendum est quod fructus dicitur dupliciter, scilicet ut acquisitus, puta ex labore vel studio, Sap. III, 15: bonorum laborum gloriosus est fructus, et ut productus, sicut fructus producitur ex arbore. Matth. c. VII, 18: non potest arbor bona fructus malos facere. Opera autem spiritus dicuntur fructus non ut adepti sive acquisiti, sed ut producti; fructus autem qui est adeptus, habet rationem ultimi finis, non autem fructus productus. Nihilominus tamen fructus sic acceptus duo importat, scilicet quod sit ultimum producentis, sicut ultimum quod producitur ab arbore est fructus eius, et quod sit suave sive delectabile. Cant. II, 3: fructus eius dulcis gutturi meo. Sic ergo opera virtutum et spiritus sunt quid ultimum in nobis. Nam spiritus sanctus est in nobis per gratiam, per quam acquirimus habitum virtutum, et ex hoc potentes sumus operari secundum virtutem. Sunt etiam delectabilia, et sunt etiam fructuosa. Rom. VI, 22: habetis fructum vestrum in sanctificationem, id est in operibus sanctificatis, et ideo dicuntur fructus. Dicuntur etiam flores respectu futurae beatitudinis, quia sicut ex floribus accipitur spes fructus, ita ex operibus virtutum habetur spes vitae aeternae et beatitudinis. Et sicut in flore est quaedam inchoatio fructus, ita in operibus virtutum est quaedam inchoatio beatitudinis, quae tunc erit quando cognitio et charitas perficientur. Et per hoc patet responsio ad illud quod secundo obiicitur. Nam aliquid potest dici propter se appetendum dupliciter, quia ly propter potest designare causam formalem vel finalem. Opera virtutum propter se sunt appetenda formaliter, sed non finaliter, quia habent in seipsis delectationem. Nam medicina dulcis appetitur propter se formaliter, quia habet in se unde sit appetibilis, scilicet dulcedinem, quae tamen appetitur propter finem, scilicet propter sanitatem. Sed medicina amara non est appetenda propter se formaliter, quia non delectat ratione suae formae, sed tamen propter aliud appetitur finaliter, scilicet propter sanitatem quae est finis eius. Ex his apparet ratio quare apostolus effectus carnis vocat opera, fructus autem spiritus, vocat fructus. Dictum est enim, quod fructus dicitur aliquod finale et suave, ex re productum. Quod autem producitur ex aliquo praeter naturam eius, non habet rationem fructus, sed quasi alterius germinis. Opera autem carnis et peccata sunt praeter naturam eorum quae Deus naturae nostrae inseruit. Deus enim humanae naturae quaedam semina inseruit, scilicet naturalem appetitum boni et cognitionem, et addidit etiam dona gratiae. Et ideo quia opera virtutum ex his naturaliter producuntur, fructus dicuntur, non autem opera carnis. Et propter hoc apostolus dicit Rom. VI, 21: quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis? Patet ergo ex dictis quod fructus spiritus dicuntur opera virtutum, et quia habent in se suavitatem et dulcedinem, et quia sunt quoddam ultimum productum secundum convenientiam donorum. Accipitur autem differentia donorum, beatitudinum, virtutum et fructuum ad invicem hoc modo. In virtute enim est considerare habitum et actum. Habitus autem virtutis perficit ad bene agendum. Et si quidem perficit ad bene operandum humano modo, dicitur virtus. Si vero perficiat ad bene operandum supra modum humanum, dicitur donum. Unde philosophus supra communes virtutes ponit virtutes quasdam heroicas, puta cognoscere invisibilia Dei sub aenigmate est per modum humanum: et haec cognitio pertinet ad virtutem fidei; sed cognoscere ea perspicue et supra humanum modum, pertinet ad donum intellectus. Actus autem virtutis, vel est perficiens: et sic est beatitudo; vel est delectans: et sic est fructus. Et de istis fructibus dicitur Apoc. c. XXII, 2: ex utraque parte lignum vitae afferens fructus duodecim, et cetera. Dicit ergo fructus spiritus, qui scilicet consurgit in anima ex seminatione spiritualis gratiae, est charitas, etc.; qui quidem sic distinguuntur: quia fructus aut perficiunt interius, aut exterius. Primo ergo ponit illos qui perficiunt interius; secundo illos qui perficiunt exterius, ibi bonitas, et cetera. Interius autem homo perficitur et dirigitur et circa bona et circa mala. II Cor. VI, 7: per arma iustitiae a dextris et a sinistris. Circa bona autem perficiunt, primo quidem in corde per amorem. Nam sicut inter motus naturales primus est inclinatio appetitus naturae ad finem suum, ita primus motuum interiorum est inclinatio ad bonum, qui dicitur amor, et ideo primus fructus est charitas, Rom. V, 5: charitas Dei diffusa est in cordibus nostris, et cetera. Et ex charitate perficiuntur aliae, et ideo dicit apostolus, Col. III, v. 14: super omnia charitatem habentes, et cetera. Ultimus autem finis, quo homo perficitur interius, est gaudium, quod procedit ex praesentia rei amatae. Qui autem habet charitatem, iam habet quod amat. I Io. IV, 16: qui manet in charitate, in Deo manet, et Deus in eo. Et ex hoc consurgit gaudium. Phil. IV, 4: gaudete in domino semper, et cetera. Gaudium autem istud debet esse perfectum. Et ad hoc duo requiruntur. Primo ut res amata sufficiens sit amanti propter suam perfectionem. Et quantum ad hoc dicit pax. Tunc enim amans pacem habet, quando rem amatam sufficienter possidet. Cant. ult.: ex quo facta sum coram eo quasi pacem reperiens, et cetera. Secundo vero ut adsit perfecta fruitio rei amatae, quod similiter per pacem habetur, quia, quidquid superveniat, si perfecte aliquis fruatur re amata, puta Deo, non potest impediri ab eius fruitione. Ps. CXVIII, 165: pax multa diligentibus legem tuam, et non est illis scandalum. Sic ergo gaudium dicit charitatis fruitionem, sed pax charitatis perfectionem. Et per haec homo interius perficitur quantum ad bona. Circa mala etiam perficit spiritus sanctus et ordinat, et primo contra malum quod perturbat pacem, quae perturbatur per adversa. Sed ad hoc perficit spiritus sanctus per patientiam, quae facit adversa patienter tolerare, et ideo dicit patientia. Lc. XXI, 19: in patientia vestra possidebitis animas vestras. Iac. I, 4: patientia opus perfectum habet. Secundo, contra malum impediens gaudium est dilatio rei amatae, ad quod spiritus opponit longanimitatem, quae expectatione non frangitur. Et quantum ad hoc dicit longanimitas. Habacuc II, 3: si moram fecerit, expecta eum, quia, et cetera. II Cor. VI, 6: in longanimitate, et cetera. Et ideo dicit dominus Matth. c. X, 22: qui perseveraverit usque in finem, et cetera. Consequenter cum dicit bonitas, etc., ponit fructus spiritus, qui perficiunt quantum ad exteriora. Hominis autem exteriora sunt vel id quod est iuxta ipsum, vel id quod est supra ipsum, vel id quod est infra ipsum. Iuxta ipsum est proximus, supra ipsum Deus, infra ipsum natura sensitiva et corpus. Sic ergo quantum ad proximum perficit primo quidem in corde per rectam et bonam voluntatem. Et quantum ad hoc dicit bonitas, id est rectitudo et dulcedo animi. Si enim homo omnes alias potentias bonas habeat, non potest dici bonus homo nisi habeat bonam voluntatem, secundum quam omnibus aliis bene utitur. Cuius ratio est, quia bonum dicit aliquod perfectum. Est autem duplex perfectio. Prima, scilicet quae est ipsum esse rei; secunda vero est eius operatio: et haec est maior quam prima. Illud ergo dicitur simpliciter perfectum quod pertingit ad perfectam sui operationem, quae est secunda eius perfectio. Cum ergo homo per voluntatem exeat in actum cuiuslibet potentiae, voluntas recta facit bonum usum omnium potentiarum, et, per consequens, ipsum hominem bonum. Et de hoc fructu dicitur Eph. V, 9: fructus enim lucis est in omni bonitate, et cetera. Secundo vero in opere, ut scilicet sua communicet proximo, et quantum ad hoc dicit benignitas, id est, largitas rerum. II Cor. IX, v. 7: hilarem enim datorem, et cetera. Benignitas enim dicitur quasi bona igneitas, quae facit hominem fluere ad subveniendum necessitatibus aliorum. Sap. I, 6: benignus est enim spiritus sapientiae, et cetera. Col. III, 12: induite vos ergo sicut electi Dei, sancti et dilecti, viscera misericordiae, benignitatem, et cetera. Item perficiunt etiam quantum ad mala ab aliis illata, ut mansuete ferat ac sustineat proximi molestias; et quantum ad hoc dicit mansuetudo, Matth. XI, 29: discite a me, quia, et cetera. Prov. III, 34: mansuetis dabit gratiam. Ad id vero quod est supra nos, scilicet Deus, ordinat spiritus per fidem, unde dicit fides, quae est cognitio quaedam invisibilium cum certitudine. Gen. XV, 6: credidit Abraham Deo, et reputatum est ei ad iustitiam. Hebr. XI, 6: accedentem ad Deum oportet credere, et cetera. Et ideo Eccli. I, v. 34: beneplacitum est Deo fides, et mansuetudo, et cetera. Ad id quod est infra nos, scilicet corpus, dirigit spiritus, et primo quantum ad actus exteriores corporis, quod fit per modestiam, quae ipsis actibus seu dictis modum imponit; et quantum ad hoc dicit modestia, Phil. IV, 5: modestia vestra, et cetera. Secundo vero quantum ad appetitum sensitivum interiorem, et quantum ad hoc dicit continentia, quae etiam a licitis abstinet, et castitas, quae licitis recte utitur, secundum Glossam. Vel aliter, continentia dicitur ex eo quod licet homo impugnetur a pravis concupiscentiis, tamen per rationis vigorem se tenet, ne abducatur; et ideo continentiae nomen sumptum est ab eo quod aliquis in impugnatione tenet se. Castitas vero dicitur ex eo quod quis nec impugnatur, nec abducitur, et dicitur a castigando. Nam illum dicimus bene castigatum, qui in omnibus ordinate se habet. Circa hoc duo dubitantur. Primo quia cum fructus spiritus adversentur operibus carnis, videtur quod apostolus debuerit ponere tot fructus spiritus, quot posuit opera carnis, quod non fecit. Ad quod dicendum est quod ideo non fecit, quia plura sunt vitia quam virtutes. Secundo dubitatur, quia fructus spiritus hic positi non respondent operibus carnis. Ad hoc dicendum est quod apostolus non intendit hic tradere artem virtutum et vitiorum, et ideo non ponit unum contra aliud, sed aliqua enumerat de istis et aliqua de illis, secundum quod expediens videtur praesenti intentioni. Nihilominus tamen si diligenter consideretur, aliqualiter sibi contra respondent. Nam fornicationi, quae est amor illicitus, contra respondet charitas; immunditiae vero, impudicitiae et luxuriae, quae sunt carnales illecebrae, et ex fornicatione proveniunt, contra ponitur gaudium, quod est spiritualis delectatio consequens ex charitate, ut dictum est. Ei vero quod est idolorum servitus, contra ponitur pax. Ei vero quod dicit veneficia, etc., usque ad dissensiones: patientia, longanimitas et bonitas. Ei vero quod dicitur sectae, contra ponitur fides. Ei vero quod dicitur invidiae, benignitas. Ei autem quod dicitur homicidia, mansuetudo.
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Ei quod dicitur ebrietas, comessationes, et his similia, contra ponitur modestia, continentia et castitas.
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Enumeratis operibus carnis, et spiritus, hic consequenter ex utrisque concludit, quod qui spiritum sequuntur, non sunt sub lege. Et utitur tali probatione: ille est sub lege qui est obnoxius legi, id est qui facit contraria legi; sed illi qui aguntur spiritu, non faciunt opera contraria legi, ergo non sunt sub lege. Primo ergo ostendit propositum ex parte operum spiritus; secundo ex parte operum carnis, ibi qui autem sunt, et cetera. Dicit ergo: dico quod qui aguntur spiritu, non faciunt opera contraria legi, quia aut faciunt opera spiritus, et adversus huiusmodi non est lex, id est contra opera spiritus, sed spiritus docet ea. Nam sicut lex exterius docet opera virtutum, ita et spiritus interius movet ad illa. Rom. VII, 22: condelector enim legi Dei secundum interiorem hominem, et cetera. Aut faciunt opera carnis, et haec in his qui spiritu Dei aguntur, non sunt contraria legi. Unde dicit qui autem sunt Christi, id est qui spiritum Dei habent. Rom. VIII, v. 9: qui spiritum Dei non habet, hic non est eius. Illi ergo spiritu Dei aguntur, qui sunt Christi.
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Isti, inquam, carnem suam crucifixerunt, et cetera. Non autem dicit: vitia et concupiscentias vitant, quia bonus medicus tunc bene curat, quando adhibet remedia contra causam morbi. Caro autem est radix vitiorum. Si ergo volumus vitare vitia, oportet domare carnem. I Cor. IX, 27: castigo corpus meum, et cetera. Quia vero caro domatur per vigilias, ieiunia et labores Eccli. XXXIII, 28: servo malevolo tortura et compedes, etc. ad haec autem opera moventur ex devotione quam habent ad Christum crucifixum, ideo signanter dicit crucifixerunt, id est Christo crucifixo se conformaverunt, affligendo carnem suam, et cetera. Rom. VI, 6: vetus homo noster simul crucifixus est, et cetera. Supra II: ut Deo vivam, Christo confixus sum cruci, et cetera. Quia vero non crucifigunt carnem destruendo naturam, quia nemo carnem suam odio habuit, ut dicitur Eph. V, 29, sed quantum ad ea quae contrariantur legi, ideo dicit cum vitiis, id est cum peccatis, et concupiscentiis, id est passionibus, quibus anima inclinatur ad peccandum. Non enim bene crucifigit carnem qui etiam passionibus locum non aufert, aliter cum ratio non semper invigilet ad peccata vitandum, ut oportet, posset quandoque cadere. Eccli. XVIII, 30: post concupiscentias tuas non eas, et cetera. Rom. XIII, 14: carnis curam ne feceritis in desideriis, et cetera.
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Consequenter cum dicit si spiritu vivimus, etc., ponit tertium beneficium spiritus sancti, quod confert vitam. Et primo ponit beneficium spiritus Dei; secundo excludit vitia spiritus mundi, ibi non efficiamur, et cetera. Dicit ergo, connumerans se eis quibus scribit: dico quod debemus ambulare per spiritum, quia et per ipsum vivimus, et non per carnem. Rom. VIII, 12: debitores sumus non carni, et cetera. Si ergo spiritu vivimus, debemus in omnibus ab ipso agi. Sicut enim in vita corporali corpus non movetur nisi per animam per quam vivit, ita in vita spirituali omnis motus noster debet esse a spiritu sancto. Io. VI, 64: spiritus est qui vivificat. Act. XVII, 28: in ipso vivimus, movemur, et sumus. Et ne ea quae dicta sunt de spiritu intelligantur de spiritu mundi, de quo dicitur I Cor. II, 12: nos autem non spiritum huius mundi accepimus, ideo hoc consequenter removet apostolus, dicens non efficiamur, etc., ubi tria excludit propria spiritus mundi, scilicet inanem gloriam, iracundiam, et invidiam, quibus tribus convenienter aptari potest nomen spiritus. Significat enim spiritus quamdam inflationem. Unde secundum hoc illi dicuntur vani spiritus, qui sunt inflati per inanem gloriam. Is. XXV, 4: spiritus robustorum quasi turbo impellens parietem, et cetera.
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Et quantum ad hoc dicit non efficiamur inanis gloriae cupidi, id est, gloriae saecularis. Cum enim vanum sit quod nec solide firmatur, nec veritate fulcitur, nec utilitate amatur, ideo gloria huius mundi vana est, quia caduca, et non solida, Is. XL, v. 6: omnis caro foenum, etc., et quia falsa, I Mac. II, 62: gloria hominis peccatoris, stercus et vermis, et cetera. Sed vera gloria est in propriis bonis hominis, quae sunt bona spiritualia, et hanc habent sancti. II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae, et cetera. Et quia inutilis et infructuosa: nam quantamcumque gloriam habeat quis ex testimonio saecularium, non potest propter hoc consequi finem suum, quem consequitur testimonio Dei. I Cor. I, 31: qui gloriatur, in domino glorietur. Non autem dicit: non habeatis inanem gloriam sed non efficiamini cupidi, quia gloria sequitur aliquando fugientes eam, et si eam oportet recipi, non tamen ametur. Item significat quamdam impetuositatem. Prov. XXVII, 4: impetum concitati spiritus ferre quis poterit? Et significat iracundiam. Et quantum ad hoc dicit invicem provocantes, scilicet ad contentionem, vel litem, vel alia illicita. Rom. XIII, 13: non in contentione et aemulatione, et cetera. Item est spiritus tristitiae, de quo dicitur Prov. XVII, 22: spiritus exsiccat ossa. Et quantum ad hoc dicit invicem invidentes. Prov. XIV, 30: putredo ossium, invidia, et cetera. Cuius ratio est, quia ipsa sola crescit ex bono.
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1. State. Doctrinae superiori, qua ostendit eos a Christo in libertatem vocatos, exhortationem subjungit, dicens: State, id est, abjecta omni fluctuatione percistite constanter in libertate, quam per Christum semel adepti estis. Hunc sensum diserte exponunt Gr^.eci codices, in quibus verbum state praecedentibus adhaeret in hunc modum: Libertate igitur, qua Christus nos Uberavit, state, Tametsi Latini veteres Hieronymus, Ambrosianus, Augustinus, perinde ut nos legunt; nisi quod duo posteriores notam illaticuis in Graeco praecedentem hic adjiciunt, state ergo. Certe Graeca lectio apud me ncn parvum scrupulum habet, eo quod praepositione careat. Nam in Graeco non minus incongrue jungitur soxavat cum dativo casu sine praepositione, quam Latinis stare cum ablativo, si quidem qualitas significetur, in qua standum, id est, persistendum sit. Legimus enim Joan. 8. in veritate non stetit. Et 1 Cor. 16. State in fide. Item stare in Evangelio, 1 Cor. 15. ct stare in gratia Dei, Rom. 5. et 1 Petr. 5. Atqui stare veritate, fide, Evangelio, gratia Dei, vel quicquam tale, non addita praepositiono non dicitur, nisi dum causa significatur, ut fide stare, id est, per fidem, ut Rom. 11. et 2 Cor. 1. Hoc autem loco non causam significat Apostolus, sed qualitatem, in qua standum sit, id est, libertatem Christianam. Itaque Graecis, aeque ut Latinis, dicendum erat, in libertate, qua Christus nos liberavit, state, nimirum addita praepositione; quam etiam Syrus interpres, et Latini Graeca vertentes necessario supplendam sibi putarunt. Apparet ergo, Graecam lectionem hoc loco vitiosam esse ac fortassis veteri Latinae lectioni cedere debere. Nec desunt exemplaria Graeca, quae Latinae consentiant. Tria vetusta notat Robertus. Neque in diversum moveat verbum state, solitarie situm sine expressione ejus, in quo standum sit. Nam et alibi sic exhortatur, ut Eph. 6. State ergo, succincti lumbos vestros. Et 2 Thes. 2. Itaque, fratres, state, et tenete traditiones etc. Porro notat Augustinus, Apoetolum, cum dicit state, significare, eos nondum cecidisse; alioqui accommodatius dicturum, surgite.
Et nolite iterum jugo servitutis contineri. Pro contineri, secundum usum Latini sermonis aptius diceretur, teneri, implicari. Sensus est: Libertate donati ne patiamini vobis rursum imponi servitutem. Loquitur de lege Mosaica, quam vocat jugum servitutis, simili ratione, qua Petrus Act. 15. eam vocavit jugum impcrtabile, scilicet propter multitudinem praeceptorum, quae servis congruebat magis quam liberis. Dicit iterum, non quod aliquando sub lege servivissent Galatae, sedeosensu, quo dixit superiori capite: Quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis? Servierant enim sub falsa religione deorum, a qua servitute per Christum liberatos hortatur, ne rursus in servitutem se conjiciant, legis jugum subeundo.
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2. Ecce, ego Paulus dico vobis: quoniam si circumcidamini, Christus vobis nihil proderit. Urget Galatas autoritate suae personae, erat enim eorum Apostolus, et apud eos magni habitus. Si, inquit, aliquid apud vos mea valet auctoritas, ecce palam affirmo vobis ac denuntio. quod si circumcisionem recipiatis, non eritis participes beneficiorum Christi. Hanc sententiam ex diametro opponit ei, qua dicebant pseudapostoli Act. 15. Quia nisi circumcidamini secundum morem Mosis, non potestis salvari. Ubi sciendum est, sicut pseudapostolos illos, ita Paulum Apostolum loqui ad gentiles, non ad Judaeos. Nam Judaei fideles, quamvis ex circumcisione justitiam non quaererent, adhuc tamen se aut filios suos circumcidebant justis ex causis; tum ut honorifice Synagogam cum Mose ad sepulchrum ducerent, tum ut infirmorum ex Judaeis fratrum offensionem evitarent. Qua ratione Timotheum Paulus circumcidit. At gentiles, quibus lex data non fuerat, quique proinde eas, quas dixi, causas circumcidendi se non habebant; si circumcidebantur, merito judicabantur id facere, quod persuasi essent, se, nisi circumciderentur, salvari non posse, prout judaizantes docebant. Unde patet, quod etsi post introduotain Christi legem nec Judaeis nec gentilibus circumcisio fuerit ad salutem necessaria, peculiariter tamen gentilibus dicendum fuerit: Si circumcidamini, Christus vobis nihil proderit. His enim circumcidi erat justitiam et salutem ex circumcisione exspectare. Hoc autem erat Christum abjicere. Nam si ex lege justitia, gratis ergo Christus mortuus est: supra cap. 2. fin. Erat igitur gentilibus circumcisionis ceremonia perniciosa et mortifera.
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3. Testificor autem rursus omni homini, circumcidenti se. Graece: omni homini qui circumciditur. Quoniam debitor est universae legis faciendae. Graece: totius, o\ov. Superiori sententia Galatas absterruit a lege, periculo proposito perdendae salutis, quae per Christum est, Hic idem facit opposita magnitudine oneris. Sicut autem ibi solis loquitur gentilibus, ita et hic. Neque enim Timotheus, cavendi scandali causa circumcisus, debitor factus est universae le0is faciendae. Sensus igitur est: Iterum dico, et, si meum testimonium recipitis, plane testificor omni homini inter vos gentiles circumcidenti se, quod eo ipso, quo circumcisionem recipit, debitorem se constituit universae, vel, ut in Graeto, totius legis faciendae, id est, obligat se ad observandam totam legem Mosaicam, cujusinnumerasunt praecepta ceremonialia ac plurima eorum gravia, molesta, difficilia. Ratio sententiae est, quia circumcisio erat legis professio. Nam divinitus instituta erat, tanquam visibile quoddam signum, quo homines inscriberentur in religionem Judaicam, quae lege Mosaica continebatur. Quamvis enim circumcisio fuerit antiquior lege, tamen ex quo lex lata est, coepit habere hujusmodi institutionem: perinde ut baptismus in nova lege, quem quicumque suscipit, se debitorem constituit totius Chrietianae legis. Quoniam ergo gentilis post Evangelium Christi praedicatum non eas habebat causas circumcidendi se, quas habere poterat Judaeus; consequens erat, ut si se circumcideret, ipso facto legem profiteretur, eique toti se, velut proselytum, subjiceret atque universum legis onus subiret. Voluit autem hoc Apostolus Galatis testificatum osse et expresse declaratum, quia male persuasi erant a psoudapostolis Judaeis, etiamsi circumciderentur, con fore eos obnoxios toti legi, sed satis facturos, si praecipuas legis ceremonias observarent, ut Sabbata, Neomenias et certa ciborum discrimina. Nam neque ipsi magistri minuta quaeque legis observabant, sed satis habebant, si gentiles per circumcisionem et quaedam alia notabiliora legis quoquo modo ad legem Mosaicam traduxissent, ex ea re suam aucupantes gloriam apud homines suae gentis ac legis. Unde sequenti capite dicit de eis Apostolus: Neque enim, qui circumciduntur, legem custodiunt: sed volunt vos circumcidi, ut in carne vestra glorientur. Sed quaeres, quomodo qui circumcidebatur debitor erat universae legis faciendae, cum secundum doctrinam praesentis Epistolae legalium observatio fuerit gentilibus illicita prorsus ac mortifera; ad quam proinde nec per circumcisionem obligare se poterant? Respcndetur, eum, qui circumcidit se, teneri ad servanda legalia, non simpliciter, nequo ex genere operis, sed ex intentione operantis. Dum enim putat, circumcisionem sibi esse necessariam ad palutem et ex hac opinione eam suscipit: consequentereademopinione durante, tenetur ad totam legem, cujus illa professio est, observandam; ita ut peccet, si non observet. Tenetur, inquam, non absolute, sed supposita tali opinione, quae falsa est et abjicienda. Atque hoc est, quod Theologi docent, conscientiam errantem obligaie hominem. Id quod ex hac Apostoli sententia recte statuitur. De qua re vide S. Thomae commentarium in hunc locum.
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4. Evacuati estis a Christo, qui in lege justificamini. Redit ad explicandum id, quod dixerat: Christus vobis nihil proderit. Illud: Evacuati estis a Christo, Hieronymus putat male interpretatum esse, ac potius dicendum fuisse: A Christi opere cessastis. Erasmus vertit: Christus factus est vobis otiosus; Hentenius: Soluti estis a Christo; Theophylacti interpres: Aboliti estis a Christo; Ambrosianus et August. cum nostra lectione concordant. Omnium autem idem sensas est: Quicunque, inquit, ex lege justitiam quaeritis; aboliti et antiquati estis a Christo, id est, Christus vobis inanis, inutilis et otiosus factus est; nihil vobis negotii cum Christo, nihil per eum beneficii vobis exspectandum. Eadem Graeca phrasis habeturRom. 7., ubi nos legimus: Soluta est a lege viri.
A gratia excidistis. Id est, beneficium gratiae Christi perdidistis. Nam qui ex lege justificari quaerunt, non exspectant justitiam a Christo per fidem, sicut veri Christiaai faciunt. In quorum persona ex adverso subdit:
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5. Aos enim spiritu ex fide spem justitiae expectamus. Spem justitiae dixit Hebraea phrasi, pro ipsa justitia, quae speratur. Atquinos, inquit, quicunque recte in Christum credimus, per spiritum, ex fide, qua Christum credimus auctorem justitiae, spe certa justitiam exspectamus et consequimur; non autem ex lege aut circumcisione.
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6. Nam in Christo Jesu neque circumcisio aliquid valet, neque praeputium. Id est, in religione Christiana nihil Dei valet, nihil confert ad justitiam et salutem, quod quis circumcisus sit, aut incircumcisus. Hoc idem est, quod dixit 1 Cor. 7.: Circumcisio nihil estj et praeputium nihil est.
Sed fides, quae per charitatem operatur, scilicet, aliquid valet et quidem plurimum, ad justitiam sive acquirendam, sive exercendam atque augendam. Est enim fides totius justitiae fundamentum; quam tamen non praestat sine charitate, id est, ea dilectione, quam tot praeconiis Apostolus commendavit 1 Cor. 13. Sciendum est in Graeco sic legi: sed fides per charitatem operata. Est enim participium medium; quod Erasmus quidem tollendae ambiguitatis causa vertit active per dilectionem operans; et in annotationibus addit, agens rectius verti potuisse; quin et plerique expositores verbum operatur secundum usum Latini sermonis active interpretantur; ut sensus sit, quod ea fides, quae non otiosa est, sed per dilectionem exercet bona opera, tanquam bene agsndi directrix, aliquid valeat in Christo. Verum huic intellectui obstat, quod Graecum verbum medium evcpyelofrat nusquam alibi legitur activa significatione, ne quidem apud auctores profanos; sed semper id s'gnificat, quod Latine dicimus agi, siv* agitari, incitari, impelli, exerceri, aut quid simile passivum. Unde dicti Ivspyouucvoi, qui a daemone agitantur. Hujus tamen passivae significationis exempla jam observavimus in praecedentibus Epistolis Pauli; ut Rom. 7. Passiones peccatorum, quae per legem erant, opercbantur in membris nostris. Et 2 Cor. 1. Pro vestra exhortatione et salute, quae operatur in tolerantia earumdem passionum. Et ejusdem Epistolae cap. 4. Ergo mors ia nobis operatur, vita autem in vobis. Ac rursus in sequentibus Epistolis occurrent exempla, ut Eph. 3. Secundum virtuttm, quae operatur in nobis. Col. 1. Secundum operationem ejus, quae operatur in mt in virtute. 1 Thess. 2. Verbum quod operatur in vobiSj qui credidistis. Et 2 Thess. Mysterium jam operatur iniquitatis. Accedit et locus Jac. 5. Multum valet deprecatio justi assidua, Graece operata, id est, incitata et vehemens. Occurrunt autem subinde et alia verba deponenlia, quae passive sunt exponendg, cum activam significationem apud Latinos habeant: quae proferemus in enarratione loci memorati 2 Thess. 2. Porro ubicunque verbr.m operari in Scripturis manifestam habet activam significationem, in Graeco habetur svspysTv verbum activum. Cujus duo exempla sunt in hac ipsa ad Gal. Epistola cap. 2. Qui operatus est Petro etc. et cap. 3. Qui operatur virtutes in volis. Ejusdem exempla videre est Matth. 14. Marc. 6. 1 Cor. 12. Ephes. 1. et 2. Phil. 2. et alia, quae studiosus facile deprehendet. Quae cum ita sint, locum praesentem non active, sed passive putamus exponendum esse, hoc sensu: Sed fides per charitatem animata, acta, mota, incitata ad opus, quasi dicat, quae per charitatem constituitur in actu, quamque charitas non sinit esse torpentem et otiosam. Hunc passivum sensum tradidit et comprobavit Turrianus in opere pro Epistol. veter. Pontificum, lib. 3. cap. 15. fin. Imo et Tertullianus contra Marc lib. 5. cap. 4. hunc locum ita recitat, fides, quae per dilectionem perficitur, quomodo et Syra, hoc loco, redduntur. Charitas enim est velut ignis, anima, spiritus: inflammans, vivificans, impellens fidem; quae sine charitate frigida, mortua, otiosa est. Unde charitas forma fidei, caeterarumqutj virtutum a Theologis nuncupatur; uti contra sine charitate fides informis et mortua dicitur, sicut corpus sine spiritu, Jac. 2. Quae comparatio hic aptissime quadrat. Quoniam vero fides sic per charitatem incitata agit et exercet bona opera; fit, ut sensus hic passivus ab activo, qui ab aliis traditur, haud multum discrepet, tandemque ambo in unum recurrant. Illud deniquenotandum contra haereticos, sicut et a commentatoribus tam Graecis, quam Latinis diligenter annotatum est, cum fidem in Christo Jesu aliquid valentem restringit Apostolus addendo, quae per charitatem operatur, aperte eum innuere, quod sit aliqua fides, quae per charitatem non operatur, sed otiosa sit et per hoc in Christo nihil valeat. Quod quidem expressius docet idem Apostolus 1 Cor. 13. Si habuero omnem fidem, ita ut montes transferam, charitatem autem non habuero, nihil sum.
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7. Currebatis bene. Ex pristino profectu inconstantiam eorum accusat. Priusquam, inquit, aures accommodaretis novis magistris, egiegie proficiebatis in fide Christi suscepta; quasi dicat, eratis in bona via, nec simpliciter ambulantes, sed magnum facientes progressum.
Quis vos impedicit veritati non obedire? Graece, acquiescere. Sensus est: quis, obsecro, tantum persuadenlo potuit, ul vos impediret a veritate Evangelii retinenda? Non inquirentis, sed indignantis interrogatio est. Non enim interrogat, ut sciat a quo persuasi essent; sed tam male a quoquam homine persuaderi eos potuisse miratur et dolet. Simul insinuat in consequentibus, a diabolo profectam esse ejusmodi persuasionem. Chrysostomus illud: veritati non obedire, prorsus reticet, ac tantum legit: Quis vos impedivit? Sed nec Theodoretum plus legisse, ex ejus commentario apparet. Posteriores tamen Graeci, perinde ut et Latini omnes, legunt et exponunt. Certe sensus sine eo probe constat, ut verbum impedivit referatur ad cursum; hoc modo: Bene currebatis; quis cursum vestrum tam bonum. interrupit? Sic enim exponit Chrysostomu3. Habuimus eandem particulam superius cap. 3. Quis vos fascinavit non obedire veritati? Atque eo loco ostendimus videri addititiam esse. Nemini consenseritis. Hoc, quia nec in Graecis libris, ait Hieronymus, nec in his, qui in Apostolum commentati sunt, invenimus; praetereundum videtur. Sic ille; sed et qui post Hieronymum in Apostolum scripserunt, Chrysostomus, caeterique Graeci, item Augustinus, Primasius, Liranns, non agnoscunt, ut nec hodierni codicos Graeci ac Syriaci nec manuscripti Latini vetustiores, denique nec editio Clementina. Quanquam et id certum est, jam olim etiam Hieronymi tempore Latinos quosdam codices eam particulam habuisse; nam exponunt eam auctores commentariorum, qui Ambrosii et Hieronymi titulo feruntur, nec ipse Hieron. in suo commentario meminisset, nisi legisset in quibusdam, tametsi non apparet, ex quo alic looo huc transferri potuerit. Sensus autem facilis est: Nemini prorsus, quicunque tandem illc sit, qui vos ad legalium observationem solicitat, acquiescite.
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8. Persuasio non est ex eo, qui vocat vos. In quibusdam codicibus addito pronomine legitur: persuasio haec non est etc. Hieronymus legit, persuasio vestra; Augustinus suasio vestra. Idem pronomen et Syriaca habet interpretatio: verum tam Graeci codices, quam Latini meliores nihil tale addunt. Ac Graece tantum est: Persuasio non ex vocante vos. Refertur autem haec pars ad praecedentem interrogationem: Quis vos impedivit veritati non obedire? Estque in Graeco persuasio verbale nomen ab illo, quod interpres vertit obedire, ut proinde persaasio non active debeat exponi, qua quis persuadet, sed passive, qua quis persuadetur, ut credat. Itaque sensus est: Haec vestra credulitas, qua tam leviter estis persuasi recedere ab eo, quod a me accepistis, n<>n est ex eo, qui principio vocavit vos ad fidem; id est, ex Deo •, sed potius ex diabolo. Hoc enim tacite vult intelligi. Nam quod Hieronym. in comment. persuasionem referri tantum vult ad liberum arbitrium hominum excluso diabolo; quodque post alia etiam ita scribit: Sive ergo in bonam, sive in malam partem, nec Deus, nec diaboJus in causo est: quia pereuasio nostra non est ex eo, qui vocavit nos, sed ex nobis, qui vel consentimus, vel non consentimus vocanti: hoc, inquaro, ut sonat, nequaquam recipiendum est, ac potius ad Origenis errores, ex cujus commentariis multa Hieronymus excerpsit, rejiciendum. Quatenus autem Hieronymi sunt verba, ex iis, quae postea contra Pelagium secundum fidem catholicam disseruit, vel corrigenda vel benigne sunt interpretanda. Scripsit enim hunc commentaiium Pelagio nondum exorto, et per hoc minus caute.
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9. Modicum fermentum totam massam corrumpit. Graece: totam conspersionem fermentat. Atque in hunc modum emendare se priorem versionem Hieronymus profitetur. Apud Augustinum quoque fermentandi vocabulum legitur, tametsi textus Ambrosianus cum nostro convenit. Est autem allegorica Apostoli sententia, quam et in prima ad Cor. Epist. cap. 5. adduxit, cum de fornicario excommunicando loqueretur. Eam non uno modo ad rem praesentem applicant expositores. Nam Graeci, quos et Cajetanus sequitur, sensum hunc faciunt: non est, o Galatae, quod existiraetis rem parvi esse momenti, si non totam legem, sed vel solam circumcisionem, vel cum ea pauculas observationes Mosaicas recipiatis. Nam sicut modicum fermenti totam massam, cui miscetur, imbuit sui sapore; sic vel exigua legis portio, si cum Evangelio misceatur, sinceritatem ejus corrumpet: quandoquidem totius et partis, quoad negotium justificationis eadem ratio est. Ad huncsensumaccederevideturHieronymus in fin. lib. 2. comment. in Matth. Tractans enim illud cap. 16. Cavete a fermento Pharisc eorum et Sadducaeorum, citansque hanc Apostoli 'sententiam, cum fermenti proprietatem exposuisset, subjecit: Ita de doctrina haeretica, si vel modicam scintillam in tuum pectus jecerit; in brevi ingens flamma crescit, et totam hominis possessionem ad se trahit. At vero idem Hieronymus in hujus loci commentario, nec non Augustinus, Primasius, caeterique Latini, referunt ad personas; quasi dicat Apostolus: Ne putetis paucorum hominum, qui a Judaea venientes aliud docent, insidias esse contemnendas: facile enim ac cito ad multos penetrabit paucorum doctrina; non secus atque fermenti vis ad totam massam. Quae Latinorum expositio commendationem habet ex altero loco Apostoli, ubi de homine separando agebatur, ne moribus suis multitudinem inficeret. Eodem invitat illud praecedens: Quis vos impedivit? et quod statim sequitur: Qui autem conturbat vos. Maxime vero illud, quod postea dicit: Utinam et abscindantur, qui vos conturbant, scilicet, ne massam totam corrumpant.
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10. Ego confido in vobis in Domino, quod nihil aliud sapietis, sive ut Ambvosiamislegit sentietis. Quamvis, inquit, aliqua causa sit metuendi, ne a paucis multi corrumpamini, tamen bene confido de vobis per Christi Domini gratiam, quod non patiemini vos pertrahi in aliam sententiam, scilicet a doctrina, quam accepistis, diversam. Hinc utique manifestum est, ait Augustinus, nondum illos fuisse possessos a malis suasoribus.
Qui autem conturbat vos, portabit judicium, quicumque est ille. Judicium dixit pro poena, quae juste infertur, et est sensus: Qui vestram in fide Christi tranquillitatem nova doctrma perturbat; justas poeras luet, non effugiet judicium, quicumque isfuerit. Xotare videturunum aliquem prae caeteris insignem turbationis Galatarum auctorem. Non liquet utrum denuntiet extremi judicii vindictam, an vero, quod quibusdam placet, tacite minetur judicium excommunicationis.
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11. Ego autem, fratres, si circumcisionem adhuc praedico: quid adhuc persecutionem patior? Pseudapostoli, quo facilius Galatis circumcisionem persuaderent, dicebant, ipsum Paulum quoque, eorum Apostolum, circumcisionis praeconem esse; ut qui Timotheum circumcidisset, et alias non semel deprehensus fuisset legis ceremonias observasse. Quam calumniam refellens Apostolus, dicit: Ego, fratres } si adhuc, id est, postquam conversus sum ad Christum, circumcisionem praedico servandam; cur usque hodie persecutionem patior a Judaeis? Hoc quippe certum argumentum est, me circumcisionem et legem non praedicare, quod Judaei, qui pro sola legis aemulatione mihi infensi sunt, adhuc non cessent me persequi: secundum illud, quod supra dixi, filios ancillae persequi filios liberae.
Ergo evacuatum est scanialum crucis. Sive, ut in Graeco melius haberi dicit Hieronymus: Ergo cessavit. Quod alii vertunt, abolitum est: vulgo cassatum vocant. Si, inquit, ego circumcisionem adhuc praedico, debet ergo cessare offensio Judaeorum, qua ofTenductur ob crucis praedicationem. Non enim tam offendit eos praedicatio Christi crucifixi, quam legis per crucem abolitae: vellent enim legem cum Christo retinere. Sic Hieronymus. Alii scandalum crucis exponunt ipsam crucem Christi, quae Judaeis Christum sibi promissum exspectantibus scandalo fuit, ne praesentem et in propria venientem reciperent. Unde Apostolus 1 Cor. 1. Nos, inquit, praedicamus Christum crucifixum, Judaeis quidem scandalum, gentibus autem stultitiam. Ita sensus erit: Si ego circumcisionem et legem adhuc praedico, ergo secundum meam doctrinam abolita est crux Christi, cujus humilitas et ignominia Judaeos tantopere oftendit et?vertit a fide Christi, tanquam dicat: Ergo frustra crucem Christi praedicamus, cum tanto Judaeorum scandalo. Sequela manifesta est, quia si per legem justitia, ergo gratis Christus mortuus est. Juxta hunc sensum valde probabilem, quem tradit Augustinus, deducit Apostolvs argumentationem hac parte ad incommodum longe majus, quam parte praecedenti.
5:12
12. TJtinam et abscindantur, qui vos conturbant. Graece: quivoslabefactant, est enim in Graeco diversum vocabulum ab eo, quod supra: Qui autem conturbat vos; significat autem a statu dimovere ac dejicere, aut certe hujusmodi dejectionem moliri; pro quo Tertullianus et Ambrosianus iegunt, qui vos subvertunt, id est, qui student vobis auferre libertatem, in qua statis atque ex ea deturbare vos conantr.r. Nam sequitur: vos enim in libertatem etc. Porro quam abscissionem hic nominet Apostolus, variant opiniones. Hieronymus, Ambrosianus et Graeci omnes ita exponunt: Utinam qui circumcidi vos volunt et per hoc commovent: ipsi, non dico circumcidantur ablatione pelliculae (sunt enim circumcisi), sed exsecentnr etiam, scilicet amputatione totius membri, de cujus circumcisione tam graves motus excitant. Sensus hic etiam Cajetano probatur, nec immerito, siquidem Apostohis etiam alibi de carnali circumcisione per eontemptr.m contra judaizantes loquitur, ut Phil. 3. Videte concisionem; nos enim sumus circumcisio; et rursum: Quorum gloria in confusione seu pudore, id est, secundum quosdam in pudendis ipsorum, nempe quia gloriabantur in membro illo circumciso, et gloriosum ducebant, si illam circumcisionis ceremouiam quam plurimis persuaderent. Unde et sequenti capite de iis dicit: Sed volunt vos circumcidi, ut in carne vestra glorientur. Quod si quaeras, cur hac tali imprecatione non peccet Apostolus contra id, qued alibi ^raecipit: Benedicite et nolite maledicere, Rom. 12.; respondet post Hieronymum Cajetanus, hanc maledictionem non ex odio, sed ex justitia profectam esse. Justum enim erat, ut illi tale quid paterentur. Quamquam alii dictum hoc Apostoli per jocum excusant. Attamen hic sensus Augustino et Thomae non placet, sed hi ex maledictione benedictionem faciunt, de spirituali pudendorum abscissione Apostolum interpretantes; hoc sensu: Utinam spadones fiant propter regnum coelorum. Sic enim futurum, ut desinant carnalem circumcisionem magni facete. Alii denique loqui putant Apostolum de abscissione, id est, separatione hominum, quae fit per excommunicritionem. Qui sensus, praeterquam quod Apostolico spiritu dignior est quam primus ille, non parum etiam probabilitatis accipit ex ipso Apostolo. Jam enim dixerat: Modicum fermentum totam massam corrumpit. In quibus verbis continetur excommunicationis causa, videlicet periculum contagii; deinde visus est excommunicationem minari, cum dixit: Qui autem conturbat vos, portabit judicium, nam secundum Tertullianum excommunicatio praejudicium quoddam est ad extremum judicium Dei. Adde, quod abscindere pro eo, quod est separare a consortio seu conversatione, etiam alibi legitur in Scripturis, ut Ecclesiastici 25. de muliere nequam: A carnibus tuis absciriJe illam. Jes. 53. Abscissus est de terra viventium. Ezech. 37. Periit spes nostra, et abscissi sumus. Jam vero magis etiam hic sensus placebit, rA praesens locus conferatur cum eo, qui est 1 Cor. 5., ubi fornicarium excommunicandum decernit Apostolus. Nam et illic adducit eandem sententiam: Modicum fermentum etc. Et ante dixerat: Ut tollatur de medio vestrum, qui hoc opus fecit. Quod idem fere est cum his verbis: ZJtinam et abscindantur, qui vos conturbant. Unde et ibidem concludit: Auferte malum ex vobis ipsis, quod est abscindere. Sed et judicii meminit eo loco, primum cum ait: Jam judicavi ut praesens tradere hujusmodi hominem utc. Et postea: Quid mihi de iis, qui foris sunt, judicare? nonne de iis, qui intus sunt, vos judicatis? Ex quibus omnibus apparet, Apostolum dicentem: Utinam et abscindantur, optare, ut non solum portent qualecunque judicium, qui Galatamm statum turbabant, verum etiam anathema fiant, per excommunicationis gladium amputandi penitus ab illorum consortio. Quod si Paulus abscissionem eam, quam Chrysostomus interpretatur, intelligi voluisset; usus fuisset ejusdem verbi composito cum Graeco 7rspiT£(uv£tv, circumcidere, ut allu sionem lector animadverteret. Atqui non dixit aTiCTUTjaovTai, quamvis in usu sit apud Graecos, sed arcoxoif/OVTa'..
5:13
13. Vos enim in libertatem vocati estis fratres. Dixi, inquit, qiti vos conturbant, id est, dimovereconantura statu libertatis; quia vos, tratres, in libertatem vocati estis a Christo. Libertatem intelligit eam praecipue, cui contraria est servitus legis, ad quam Galatas pertrahere volebant pseudapostoli, hoc est, libertatem a ceremoniis et jugo legis Mosaicae, cui tamen libertati conjuncta etiam erat libertas a peccato et a timore servili, qui proprius erat effectus veteris Testamenti. His enim velut tribus partibus Evangelica libertas constat et perficitur; et ipsa est, ad quam, secundum Apostoli doctrinam, omnes fideles a Christo vocati sunt. Quocirca mentem Apostoli perveitunt haeretici; primum, qui libertatem hanc Christianam et Evangelicam interpretantur immunitatem a logibus humanis. Quibus utique parendum esse, non solum propter iram, sed etiam propter conscientiam, idem Apostolus apertissime docet Rom. 13. Deinde et illi, qui libertatem ab Apostolo commendatam in eo constituunt, ut unusquisque Christianus in conscientia et extra scandali periculum liber sit ad agendum vel non agendum ea, quae per se non continent rationem justitiae, quae illi vocant aSiacpopa, quale est uxorem ducere aut non ducere, carnes edere aut non edere, et alia hujusmrdi. Quae doctrina, perinde ut superior, humanam potestatem legum ferendarum tollit e medio, et. praeterearetrahithomiLesainultis, quae veram libertatem Christianam promovent; ut sunt inprimis Evangelica consilia.
Tantum ne libertatem in occasionem detis carnis. Ellipsis est in Graeco: deest enim verbum. Sic autem habet: Tantum ne libertatem in occasionem carni. Nam dativus carni etiam apud Hieronymum et Ambrosianum legitur. Itaque verbum detis, ipso Hieronymo teste, ab interprete additum est au supplendam sententiam, quamquam et capiatis aut simile quid suppleri poterat. Pulchre vero per occasionem vocabuli libertatis transitum hoc loco facit Apostolusad moralem exhortationem, quae durat usque ad illud capitis sequentis: Yidete qualibus literis etc. Cum enim libertatem animus carnalis facile cogitet eam, qua liberum cuique sit agere, quidquid libitum est; adeo ut nec defuerint haeretici, qui sic libertatem Christianam interpretarentur: monet Galatas, ne libertatem, in quam vocatos eos dixit, male intelligentes, eo nomine abutantur ad serviendum carni. Quam vero carnem Apostolus vocet, ex sequentibus intelligetur.
Sed per charitatem servite invicem. Quasidicat: Haec libertas, de qua loquor, adeo non laxat carni habenas, ut etiam servitutem illi contrariam Christianis imponat, eam scilicet qua quisque proximo suo subserviat, exhibendo charitatis officia, quibus eum videt indigere. Servit enim, qui alterius commodis studet, sed hoc ipsum ex charitate faciendum est. Quidam codices legunt: per charitatem Spiritus, pro quo Ambrosianns: per dilectionem Spiritus. Verum in praestantioribus qu'busque manuscriptis non additur Spiritus, ut nec in Graeco et Syriaco, sed et Hieronymus et Augustinus non agnoscunt.
5:14
14- Omnis enim lex in uno sermone impletur. Graeca addunt in tyoc, scilicet sermone, quisequitur: Diliges proximum tuum sicut te ipsum. Sensus Apostoli est: Cum dico, vos in libertatem vocatos esse, non revoco vos omnino a lege, sed solum ab ea, quae propria est servorum, quaeque vocationi vestrae repugnat, id est, a lege cercmoniali. Quod enim ad legem moralem attinet, in cujas observatione libertas vestra, quae est a peccato, consistit; quaeque eadem lex Christi est: hortor et moneo, ut per charitatem serviatis invicem: et sic eam legem implebitis. Tota enim lex hujusmodi impletur observatione unius mandati, quod est: Diliges proximum tuum sicut teipsum. Simile quid dicit capite sequenti: Alter alterius onera portate, et sic adimplebitis legem Christi; nisi quod alterius onera portare, tantum pars est ejus, quod est per charitatem servire invicem, et proximum sicut seipsum diligere. Quaeri hic posset, quis dicatur proximus, et quis dicatur diligere proximum sicut seipsum; et quomodo, qui proximum sicut seipsum diligit, totam legem impleat, cum lex non solum proximi, sed etiam Dei diligendi praecepta contineat. Sed haec a nobis explicata sunt in comment. Epist. ad Rom. 13. ad illa verba praesenti loco prorsus consonantia: Qui diligit proximum, legem implevit. Nam non adulterabis etc, in hoc verbo instauratur: Diliges proximum tuum sicut teipsum. Proinde nihil opus est hic eadem repeti. Tantum addo, praeceptum hoc ab Apostolo vocari sermonem, sive, ut in Epistola Rom. interpres vertit, verbum, ea ratione, qua decem praecepta legis Deut. 4. et 10. ab ipso Mose vocantur decem verba legis, nimiram ob brevitatem verborum, quibus singula praecepta comprehenduntur, ut quasi singula verba videri possint.
5:15
15. Quod si invicem mordetis et comeditis, videte, ne ab invicem consumamini. Pro comeditis, alii vertunt devoratis. Nam Graecum xaxso&iSIS plus sonat quam comedere. Quod si vos, inquit, contra praeceptum hoc mutuae dilectionis, invicem mordetis et comeditis, id est, laeditis, seu levius seu gravius, quod est contra praeceptum illud dilectionis, quo dixi totam legem impleri: cavendum est, ne vos mutuo perdatis, id est, ne omnino privetis vos salute, quae est in Christo. Hanc p^rditionem, consumptionem vocat, ut persistat in metaphora morsus et comestionis. Ad quas autem mutuas Galatarum injurias speciatim Apostolus respiciat, non liquet. Videntur intelligi obtiectationes et injuriae quaedam graviores, quibus se mutuo affecerant, sive occasione contentionis, quam inter se de lege et circumcisione habebant, sive (ut facile contingit) etiam ex aliis causis. Unde et generalem deinceps doctrinam subjicit de vitiis et viitutibus.
5:16
16. Dico autem: spiritu ambulate, et desideria carnis non perficietis. Graece: numero singulari desiderium sive concupiscentiam. Hoc apud Ambrosianum, illud apud Hieronymum legitur. Sensus: Quod dicere volo, tale est, eorum, quae modo dixi, haec summa est: Yivite et conversamini secundum dictamen Spiritus sancti, manifestatum vobis in lege dilectionis. Quod si feceritis, quamvis caro solicitet ad peccata, non tamen facietis nec opere nec consensu id, quod caro desiderat aut concupiscit. Observandum, quod non ait, et desideria carnis non habebitis, sed: non perficietis. Quod non dicitur ad distinctionem ejus, quod est facere, sed ejus, quod est habere. Nam desideria carnis non habere, id est, pravos motus carnis non sentire, impossibile est in hac vita; non consentire autem, possibile fit nobis per Spiritum. Illud: non perficietis, potest etiam praeceptive intelligi, ne perficiatis; sicut dictum est: Diliges, id est, dilige; tametsi prior sensus, qui ab omnibus traditur, convenientior est, et ex seqaenti sententia probationem accipit. Similiter nomine Spiritus significari Spiritum sanctum, ut interpretati sumus, non autem ut quidam volunt, spiritum humanum, quatenus tamen per Spiritum sanctum renovatus sit, ostendemus in eo, quod sequitur:
5:17
17. Caro enim concupiscit adversus Spiritum, Spiritus autem adversus carnem. Quaeritur, quid per carnem et Spiritum adversum se invicem concupiscentes Apostolus intelligat. Liranus et alii nonnulli duplicem hominis appetitum significari putant: inferiorem, qui fertur ad sensibilia, et ob id sensitivus appetitus vocatur, alio nomine sensualitas; et superiorem, id est, intellectum seu rationalem appetitum, quo diliguntur intelligibilia, quae sensu percipi nequeunt. Sed refellitur hic commentarius: Primum, quia hi duo appetitus in multis sunt et non pugnant, ut in hominibus carnalibus, in quibus rationalis voluntas obsequitur desideriis carnis. At ubicumque illa duo sunt, quae nominat Apostolus, necesse est, ea sibi invicem adversari. Nam inter haec ubique pugnam et inimicitiam constituit, ut Rom. 8. et alibi. Qua ratione ad improbandum hunc commentarium utitur Augustinus sermone 43. de verbis Domini. Deinde refellitur, quia quod carni tribuit Apostolus, scilicet concupiscere adversus Spiritum, id ipsum etiam in parte intellectiva reperitur, quemadmodum bene docet Augustinus lib. 8. confess. cap. 5. et seq. Non enim solum appetitus inferior adversus superiorem movetur, ve.um etiam ipse superior seu rationalis appetitus in seipso contrarietatem hujusmodi patitur; dum in homine justo voluntas, in quantum est per gratiam renovata, diligit aeterna et coelestia bona; quatenus autem vetustati adhuc obnoxia, terrenis commodis et delectaticnibus afficitur. Adde, quod Apostolus in sequentibus quaedam enumerat iDter opera carnis, quae proprie ad appetitum sensitivum referri non possunt, ut sunt idolorum servitus, sectae, invidiae: quod postremum vitium etiam est in daemonibus, quos utique constat appetitu sensitivo praeditos non esse. Propter haec alii per carnem intelligunt animam, quatenus carnalis est, id est, ad vitia proclivis; per spiritum vero eandem animam, quatenus spiritualis est, id est, per Spiritum sanctum reformata. Rursus alii, quod eodem recidit, hominem ipsum intelligi volunt, qui unus et idem caro dicitur, qua parte carnalis est; et spiritus, qua parte spiritualis. Nam Apostolus Paulus, qui profecto spiritualis erat, carnalem se vocat Rom. 7. propter fomitem peccati. Pro hac expositione potest illud adferri Joan. 3. Quod natum est ex carne, caro est, et quod natum est ex Spiritu, spiritus est. Verum, ut hoc aliquo modo probabile sit: si tamen diligentius hunc Apostoli locum expendamus, et cum iis, quae alibi scribit, conferamus, inveniemus nomine carnis ipsam carnalem concupiscentiam ex prima transgressione nobis insitam, ac nomine Spiritus, ipsum Spiritum sanctum significari. Nam quod hic carni tribuit, dicens: Manifesta sunt opera carnis etc., id ad Rom. 7. tribuit concupiscentiae sub nomine peccati, dum ait: Peccatum per mandatum operatum est in me omnem concupiscentiam, id est, omne genus pravorum desideriorum. Et iterum: Non ego operor illud, sed quod habitat in me peccatum. Hanc quoque pugnam carnis concupiscentis contra Spiritum eodem loco concupiscentiae tribuit sub nomine legis membrorum et peccati, sic inquiens: Video aliam legem in membris meis, repugnantem Jegi mentis meae et captivantem me in lege peccati. Carnem hoc modo interpretatur Ambrosianus, usus argumento, quod dixi, ex Epistola ad Romanos. Quam vero late pateat caro, id est, concupiscentia, quamvis praesens Apostoli locus satis doceat, ea tamen de re vide etiam, si lubet, quae diximus ad illud Rom. 7. Concupiscentiam nesciebam, nisi lex diceret, non concupisces. Per Spiritum vero Spiritum sanctum significari clare docetur ex cap. 8. ejusdem ad Rom. Epistolae. Nam quod hic statim dicitur: Quod si Spiritu ducimini, non estis sub lege; illic de Spiritu sancto exponitur iis verbis: Quicunque Spiritu Dei aguntur sive ducuntur, est enim idem utrobique verbum in Graeco, ii sunt Filii Dei. Quo loco sunt et aliae sententiae, in quibus Apostolus carni Spiritum opponens, eundem modo Spiritum Dei, modo Spiritum Christi interpretatur. Istud etiam hujus loci, qucd paulo post sequitur: Fructus autem Spiritus est etc., non de alio Spiritu convenientius, quam do Spiritu sancto potest accipi. De quo proinde et sententiam praesentem Hieronymus, Anselmus, Aquinas, Cajetanus in commentariis et Augustinus variis locis intellexerunt. Nec ab his dissentiunt Theodoretus et Oecumenius, qui Spirilum exponuntgratiam Spiritus sancti, nec Ambrosianus, qui legem Dei oppositam legi peccati. Denique confirmat hanc expositionem carnis etSpiritus, illa Domini sententia superius citata: Quod natum est ex carne etc, ubi caro et Spiritus id plane significant priori loco, quod jam exposuimus, licet posteriori loco per analogiam pro homine carnali et spirituali accipiantur. Ut igitur apostolicam sententiam explicemus: caro concupiscere dicitur adversus Spiritum, quia carnalis concupiscentia, quam ex Adam traximus, excitat et commovet in nobis prava desideria Spiritui sancto contraria: ut propter hoc etiam ipsa peccatum vocetur ab Apostolo, quia nimirum ad peccatum inclinat. Spiritus autem concupiscere dicitur adversus carnem; quia sancta desideria, quae carni contraria sunt, in nobis excitat. Ac breviter: Caro concupiscit, id est, concupiscere nos facit, adversus Spiritum; et Spiritus concupiscit, id est, concupiscere nos facit, adversus carnem; videlicet ea locutione, qua alibi dicitur idem Spiritus postulare et clamare, quia postulantes et clamantes nos facit. Vide Augustinum Ench. 12. Lib. 1. de nupt. et conc. cap. 28. et 29. Contra Jul. lib. 3. cap. 26. et 27. et lib. 6. cap. 5. Item lib. de natura et gratia cap. 52., 53. et 56., et lib. 8. Confess. a cap. 5. usque ad 11. Haec autem pugna non est nobis naturaUtera Deo insita, utCassianus tradere videtur Collat. 4. et 7., sed est ex peccato: tametsi Cassiani verba nonnulli benigne conentur interpretari.
Haec eaim sibi invicem adversantur, ut non quaecunque vultis, illa faciatis. Graece: Haec autem. Et sensus est: Haec, quae dixi, caro et Spiritus contrariis motibus ac desideriis ita pugnant inter se in hominibus justis, quales vos estis, ut propter eam causam non omrna, quae vultis, faciatis. Vulfis enim omnino non pati motus carnis, sed sine repugnantia quod bonum est facere: verumimpediente carne non facitis, imo nec durante hac mortalitate facere potestis. Ideoque non dixi: Et desideria carnis non habebitis, non sentielis, sed non perficietis. Consonat hic lorus cum illa sententia bis posita Rom. 7. Kon enim, quod volo bonum, hoc facio, sed quod nolo malum, hoc ago. Proinde alterum ex altero declarandum.
5:18
18. Quod si Spiritu ducimini, non estis sub lege. Id est, si vos Spiritus sanctus movet, agit, impellit; si quemadmodum supra dictum est, Spiritu ambulatis, jam non estis sub lege, scilicet terrente, premente, vindicante; quomodo sub lege sunt homines aperte mali vel qui serviliter tantum ea, quae legis sunt, faciunt. Nam vos per Spiritum libenter ac sponte facitis ea, quae lex praecipit. Sub lege est, qui timore supplicii, quod lex minatur, non amore justitiae se sentit abstinere ab opere peccati, nondum liber nec alienus a voluntate peccandi. August. de nat. et grat. cap. 57. Congruit huic sententiae, quod idem Apostolus scribit 1 Tim. 1. Lex justo non est posita, sed injustis etc. Quod suo loco plenius exponendum est. Sicut autem illic, ita et hic loquitur Apostolus de lege morali, de qua jam dixerat: Omnis lex in uno sermone impletur. Quoniam vero jugum legis ceremonialis per se servile erat, hinc consequenter intelligendum relinquit, incongruum esse, ut qui Spiritu ducuntur, et per hoc a servitute legis moralis Hberi sunt, jugo legis ceremonialis sese submittant.
5:19
19. Manifesta sunt autem opera carnis. Opera carnis vocat omnia illa, ad quae caro, id est, concupiscentia carnalis homines incitat: cujusmodi non solum sunt peccata, quae proprie carnalia dici solent, id est, quae corporis delectatione perficiuntur, et 2 Cor. 7. inquinamenta carnis vocantur, verum etiam quae spiritualia. Nam utriusquegeneris peccata hic ab Apostolo recenseri, jam ante monuimus. Atque ex eo carnem non ita specialiter, ut quidam voluerunt, hoc loco accipi posse, bene probat Augustinus cum alibi, tum lib. 14. de civit. Dei, cap. 2. et 3. Dicuntur autem manifesta opera carnis, quia manifestum est, talia, quae hic enumerat, non Spiritu divino, sed concupiscentia carnis instigante fieri.
Quae sunt fornicatio, immunditia, impudicitia, luxuria. In hac operum carnis enumeratione nonnihil discrepant Latina a Graecis et ipsa Latina inter se. Graeca fornicationi adulterium praemittunt, astipulante Ambrosiano et Augustino lib. 14. de civif. cap. 2. At nobiscum facit idem Augustinus in commentario, nec non Hieronymus, adulterium omnino praetermittentes. Fornicationem quidam intelligunt concubitum soluti cum soluta, ut sit species ab adulterio distincta. Verum ex aliis Scripturae locis constat, nomen esse generale ad omnem concubitum maris etfeminae non conjugalem, ut etiam adulterium et incestum comprehendat, velut Matth. 5.; 1 Cor. 5. et alibi. Notandum pro tribus illis immunditia, impudicitia et luxuria, duo tantum in Graeco nominari, quae eadem habentur 2 Cor. 12., ubi Latine vocantur immunditia et impudicitia. Graecis Syra consentiunt et multa manuscripta Latina, quae impudicitiam non agnoscunt, nti nec Hieronymus, nec Augustinus tam lib. 14. de civit. quam in comment., nec Beda in hom. dedicat. altar., ubi ex hoc Apostoli loco tam opera carnis, quam fructus Spiritus ordine recenset, sed tantum immunditiam et luxuriam legunt, pro quibus Ambrosianus impuritatem et obscoenitatem. Unde satis apparet, impudicitiam et luxuriam, ex diversis editionibus acceptas, respondere uni vocabulo Graeco. Quid autem immunditia et impudicitia, sive ut hic legitur, luxuria significent et quomodo differant, diximus in expositione 2 Cor. 12.
5:20
20. Idolorum servitus. Servitutem pro cultu dixit interpres, nam Graece est si6u)XoXaTp£(a. Quomodo contingat, Christianum hoc peccato coinquinari, declaratum est ad illas Apostoli praeceptiones 1 Cor. 10. Neque idololatrae efficiamini, et: Fugite ab idolorum cultura. Quo autem sensu cultus idolorum, et quae deinceps sequuntur, ab Apostolo vocentur opera carnis, jam liquet ex iis, quae de carnis significatione supra disseruimus. De qua re consule etiam Auguetinum loco jam citato de civit. Dei. Caeterum Galenus catech. 82. putat, intelligi illam idololatriam, de qua Eph. 5. et Col. 3. Argumento esse potest, quod etiam hic adjungatur peccatis libidinum.
Veneficia. Graece numero singulari cpapuaxsia, id est, veneficium. Qua voce propiie quidem significatur veneni procuratio, etiamsi non habeat magicum aliquid conjunctum, sed extendi solet tam Graeca vox quam Latina ad omnia opera magica, quae nos maleficia vocamus, per quae nimirum ex pacto cum daemonibus inito nocumenta inferuntur hominibus aut eorumpossessionibus. UndeHieron. artes maleficas hic interpretatur. Secundum quam acceptionem apte subjungitur veneficium idololatriae, quia per hoc peccati genus daemonibus honor et cultus quidam exhibetur. At secundum priorem significationem convenit cum sequentibus.
Inimicitiae. Vitium eorum est, qui odia exercent contra alios, non eorum, qui haec patiuntur. Quantum enim in nobis est, ait Hieronymus, nullius esse debemus inimici, sed cum omnibus habere pacem.
Contentiones, aemulatioms, irae, rixae. Quatuor haec vitia eodem prorsus oidine nominantur in 2 Cor. 12. Pro contentione (nam in Graeco singularis est numerus) alii litem vertere malunt. Significat autem pugnam verborum vehementem, qualis inter inimicos; tametsi potest in genere intelligi discordia, sicque facilius distinguetur a quarto vitio huic affini secunJum Graeca vocabula. Quid autem sit aemulatio, quum in vitio ponitur, explicat Cicero lib. 4. Tusc. quaest. docetque esse aegritudinem seu dolorem animi inde natum, si eo, quod quis concupierit, alius potiatur, ipse careat. Porro quas interpres vulgatus hoc loco vertit iras et rixas, idem in 2. ad Cor. transtulit animositates et dissensiones. Sed et Augustinus hic non iras, sed animositates legit tam in comment., quam lib. 14. de civit. Significatur enim in Graeco non qualiscunque ira, sed impetus ac fervor animi exardescentis ad vindictam. Hebraei furorem vocare solent. Denique vitium hoc, quod interpres transtulit rixas, Graecis teste Hieronymo tale est, cum quis semper ad contradicendum paratus, stomacho delectatur alieno.
Dissensiones. Alii vertunt, seditiones; rectius arbitror dissidia vocari: qualia sunt aut domesticorum inter se, aut civium, aut etiam fidelium, exempli gratia dicentium: Ego sum Pauli, ego Apollo, ego Cephae.
Sectae. Graece aipsasig, id est, dissidia opinionum in doctrina religionis aut certe ipsae opiniones sanae doctrinae adversantes...JSic enim videtur Apostolus haereses accepisse 1 Cor. 11. dicens: Oportet autem et haereses esse, Quae eadem acceptio bene congruit huic loco. Cum enim dissensiones seu dissidia jam nominasset, subjicit hic praecipuam ejus speciem. Cajetanus autem, quum dicit, non hic esse sermonem de haeresibus in fide Christi, sed in civilibus seu moralibus a communi bono recedentibus, non videtur satis attendisse ad hujus vocabuli significationem et usum in Scripturis, ubi semper aut plcrumqne ad religionem refertur, licet interdum etiam in bonam partem accipiatur, ut Act. 24. et 26.
5:21
21. Invidiae, homicidia. Haec eadem conjunxit Apostolus Rom. 1. Sunt enim consona vocabula, cp&ovoi, cpovoi. Caete rum Augustinus homicidia non legit. Hieronymus etiam diserte excludit, cum reprehensione Latinorum codicum, dnde nec hic textum habemus, sicut eum Hieronymus emendavit. Verum quoniam non in Latinis modo, verum etiam in Graecis haec pars legitur, eandemque Theophylactus in commentario declarat, utique non est a nobis expungenda. Quomodo autem differant aemulationes, quas dixit paulo ante, et invidiae, quas nunc dicit, vide nostrum comment. Jac. 4.
Ebrietates, comessationes et his similia. Haec duo vitia: comessationes et
ebrietates, conjunxit etiam Rom. 13- Ubi et quae dicantur comessationes, exposuimus. De ebrietate vide, quae commentati sumus ad 1 Cor. 5.
Quae praedico vobis, sicut praedixi,
quoniam qui talia agunt, regnum Dei
non consequentur. Graece: Regnum Dei non haereditabunt, sive ut explicatius legit Tertullianus lib. de resurrectione carnis cap. 49. Regnum Dei non sunt haereditate consecuturi. Pro quo Hi«ro- nymus» et Augustinus: regnum Dei non nossidebunt. Sic enim et noster interpres Sill. Eitil Comm. Tom. II. Graecum verbum reddidit 1 Cor. 6. Quo quidem loco phrasis haec apostolica diligenter a nobis explicata est. Quod autem ait: praedico et praedixi, respicit diem judicii et retributionis operum nostrorum, quasi dicat: De quibus operibus carnis praedico vobis et praemoneo, priusquam veniat tempus illud retributionis, sicut et praedixi ac praemoDui, quum apud vos essem: eos, qui haec et similia agunt, non accepturos haereditatem regni Dei. Sed quaeritur, quomodo verum hoc sit, cum inter opera superius enumerata sint quaedam suo genere non mortalia peccata, sed venialia tantum, quae non excludunt a regno coelorum, ut contentiones, aemulationes, irae et hujusmodi. Respondeo cum S. Thoma, quaecumque hic euumerata sunt, esse aliquo modo mortalia, sed alia quidem secuadum genus suum, ut fornicationem, idololatriam, homicidium etc., quaedam vero mortalia secundum suam consummationem, velut iram, cujus consummatio est in grave nocumentum proximi, in quod proinde si consensus accesserit, peccatum erit mortale. Est sic de caeteris. Eandem quaestionem paulo aliter et obscurius solvit Cajetanus, ad quem lectorem subtiliorem remitto. Opera spiritus maluit Apostolus fructum spiritus vocare quam opera, ut ipso vocabulo ea commendaret. Nam sicut fructus arborum et utilitatem vitae praestat hominibus et delectationem, ita virtutes et opera, quae iu nobis producit Spiritus sanctus, et vitam aeternam adferunt et ipsa quoque per se veram ac solidam delectationem pariunt in animis operantium, quemadmodum erudite docet S. Thomas in commentario. Hinc idem Apostolus Rom. 6. de operibus justitiae loquens: Habetis, inquit, fructum vestrum in sanctificationem, finem vero vitam aeternam. Vocat autem ea fructum Spiri- tus sancti singulari numero, propter con- nexionem omnium iu charitate, tanquam principali dono Spiritus sancti, quam propter hoc primo loco posuit.
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Charitas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas. Pro his duodecim in Graeco tantum habentur novem. Absunt enim patientia, modestia et castitas. Ambrosianus numerat decem juxta numerum, ut inquit, decem praeceptorum decalogi. At Graecis consentiunt Hieronymus et August. in commentariis, ac rursum ille lib. contra Jovinianum: hic vero tract. 87. in Joannem, ubi locum hunc recitat et singillatim exponit. His consentit et Beda in hom. superius citata. Prorsus autem verisimile est, eadem Graeca vocabula diversis aliter et aliter fuisse translata, ut jmaxpoOoaiav, patientiam et longanimitatem; 7cpaoTTjTa, modestiam et mansuetudinem; soxpaTStav, continentiam et castitatem. Unde factum, ut tot Latinis vocabulis, nimia quorundam diligentia congestis in codicem vulgatae versionis, numerus excreverit. Quod ipsum et ex Hieronymi commentario colligitur. Argumentum ejus rei, quod in quibusdam Latinis libris longanimitas etpatientia loco transponantur, ut illa sit quarta, haec octava. Ita vidimus in MSS. Laudensi. Charitas hoc loco non alia intelligenda est, quam illa, de qua cum alibi saepe, tum ex professo disseruit Apostolus 1 Cor. 13. Caetera, quae deinceps sequuntur, ipsius charitatis quaedam germina sunt; quemadmodum per singula breviter et pulcre declarat Augustinus tract. memorato in Joannem. Gaudium intelligitur spirituale, quod idem Apostolus Rom. 14. vocat gaudium in Spiritu sancto. Est enim delectatio in iis bonis, quorum auctor est Spiritus sdnctus, qualia sunt, quaecunque ad nostram pertinent sanctificationem. Opponitur autem invidiae et aemulationi. Pax, quam eodem loco ad Rom. ac rursum cap. 15. gaudio conjunxit Apostolus, tranquillam et pacificam cum proximis conversationem significat; atque opponitur inimicitiis. Patientia, sive quod Graeca vox sonat, longanimitas, quam multi Latini codices itemque S. Thomas et Liranus proxime adjungunt patientiae, pro qua alii lonitatem veterunt, virtus est, per quam aequo animo adversa tolerantur, sive ea propulsare possis sive debeas; modo talia sint, quae tolerare debeas. Etenim charitas patiens est et omnia suffert. 1 Cor. 13. Inter benignitatem et bonitatem hoc interest, quod benignitas, graece xP^gto- TTjq significat morum facilitatem ac suavitatem, qua quis aliis sese libenter accommodat in bonum. Nam et charitas benigna est. Opponitur autem rixae et contentioni. Bonitas vero specialiter intelligi videtur, qua quis et a nocumentis abstinet, ac prodesse ac benefacere paratus est. Quod vel maxime charitatis officium est. Huic contraria sunt veneficia et homicidia. Porro mansuetudo iras ex adverso respicit, eique affinis est modestia. Fides autem non ea intelligenda est, qua in Christum creditur; non enim hanc virtutem, quae fundamentum est totius justitiae. post alias tam multas in catalogo fructuum spiritus recenseret Apostolus; sed eam dicit fidem, quae spectatur in servandis pactis et promissis; estque pars justitiae specialis, quam et in utraque ad Tim. epist. nominat. Postrema continentia sive temperantia virtutum cardinalium una, cui castitas et sobrietas ut species subjiciuntur, omnibus libidinis et gulae vitiis opponitur, quae erant fornicatio, immunditia, impudicitia, comessationes et ebrietates.
5:23
Adversus hujusmodi non est lex. Repetitio quaedam estejus, quod dixerat: Quod si spiritu ducimini, non estis sub lege. Potest autem dupliciter intelligi illud hujusmodi tam in Graeco, quam in Latino: vel de fructibus spiritus jam enumeratis; adversus quos non est lex, quia fructuum hujusmodi opera lex non punit; vel de hominibus talia agentibus. Sic enim post enumerata opera carnis subjunxerat: Quoniam qui talia agunt, regnum Dei non consequentur. Et quidem hoc modo similior erit ista sententia illi, quae est 1 Tim. 1. Lex justo non est posita, sed injustis; id est, non est contraria justis, ut eos premat ac puniat, sed injustis. Quanquam et prior intellectus in eandem redit sententiam. Notanda quoque figura sermonis, qua minus dicitur, plus intelligitur. Lex enim non solum non adversatur bonis operibus, aut hominibus ea facientibus; verum etiam illa praemiis remuneranda denunciat. Itaque tacite intelligendum a contrario sensu ex parte superiori: quod qui talia agunt, regnum Dei consequentur. Id autem hic non expressit; ne putaretur hoc esse beneficium legis.
5:24
24. Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis. Graece: carnem crucifixerunt cum passionibus et concupiscentiis. Hieronymus suam non addit. Augustinus in commentario et epistola 38. legit passionibus, alibi affectibus; rursus alibi perturbationibus. Imperite vero commentator Ambros. nomen Christi accepit numero plurali, tanquam Apostolus Christianos hic vocet Christos, id est, unctos. Quod ex Graeco facillime refellitur. Sensus est: Qui vere Christiani sunt, id agentes, quod profitentur; ii carnalem concupiscentiam spiritui adversantem cum passionibus ejus, hoc est, cura pravis desideriis, quae ab illa excitantur, in sese mortificaverunt, idque per Spiritum sanctum juxta illud Rom. 8. Si spiritu facta carnis mortificaveritis, vivetis. Quam vitiorum mortificationem vocat hoc loco crucifixionem; quia Christus crucifixus et mortuus veteris nostri hominis interitum ac destructionem in se voluit adumbrare; sicut idem a morte resurgens, novitatem vitae nostrae in se repraesentavit; quemadmodum id pulchre declarat Aposlolus Rom. 6. Passiones autem hic dicit, quas explicatius passiones peccatorum vocavit Rom. 7. Porro mortificari carnem cum vitiis et concupiscentiis, non est eam ita perimi, Ut aut prorsus non sit, aut nulla prava in homine desideria commoveat, quod in corpore mortis hujus non contingit; sed ita superari, deprimi ac debilitari per spiritum, ut non amplius dominetur. Sic enim mortem hanc peccati exponit Apostolus ejusdem ad Rom. epistolae cap. 6. cum ait: Non ergo regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis ejus. Porro si, qui Christi sunt, carnem suam cum vitiis crucifixerunt; igitur, qui non crucifigunt carnem suam et vitia, non sunt Christi.
5:25
25. Si spiritu vivimus, spiritu et ambulemus. Graece, incedamus. Hieronymuslegit, spiritui obtemperemus: Augustinus, spiritu et sectemur. Caeterum in Graeco non est verbum TceptrcaTelv, ambulare, quod usitatissima in Scripturis metaphora significat conversari et actiones instituere; quasi sensus sit, si vere in vitam novam per spiritum regenerati sumus, motus vitae respondeat, id est, exerceamus opera vitae hujus spiritualis, quae sunt bonae et sanctae actiones: sed est verbum OTOt-xew, quod significat ordinate incedere et irftra limites suos se continere. Quocirca Chrysost. et ejus sequaces Theophyl. et Oecum. hoc modo interpretantur: Si vere secundum spiritum vitam agimus; stemus et incedamus ordine nostro, et intra spiritum nos contineamus; id est, contenti Evangelio, quo traditur lex spiritus vitae, legem Judaeorum carnalem non adducamus. Potest etiam sic intelligi: si spiritu vivimus, viam, quam monstrat spiritus, teneamus, nec defluamusa spiritu ad opera carnis. Certe huic sensui magis quadrat, quod sequitur:
5:26
26. Non efficiamur inanis gloriae cupidi, invicem provocantes, invicem invidentes. Provocantes ad pugnas verborum; et si victi fuerimus invidentes. Aperit fontem contentionum et invidiae. Nam ex cupiditate gloriae, qua quisque cupit inter homines excelleie, promanant haec vitia. Inanis autem vocatur ea gloria, vel quia caduca est et momentanea; vel potius, q<iia tantum in hominum opinione pcsita. Hoc dicit propter contentiones et dissidia inter Galatas exorta; sive de legalibus, ut quidam exponunt, sive de aliis rebus: non enim expressit persona, velut seipsum comprehendens; nitio.
5:1
1. state (adde : oov igttur), et nolite iterum 1ugo servitutis contineri (melius : detineri, aut iuxta Aug. : attineri, évéyecUzi). Magna, quae in hoc loco habetur, lectionum varietas (cfr VV. LL.) doctrinam ipsam non attingit, quae eadem manet, sive prima verba velut sententiam relativam cum Latinis praecedenti conclusioni addimus, sive cam PP. graecis ea cum verbo ctáxste (state) connectimus (in libertate, in quam Christus nos liberavit, state), sive demum ea cum praestantioribus codd. graecis pro completa sententia habemus; ex eo solo autem variae lectiones hic exortae videntur, quod librarii aut interpretes nonnulli lectionis genuinae nexum cum praecedentibus sequentibusque non perspexerunt. Qui tamen aptissimus est; dicens enim : zn libertatem (v5; £esfrcíz dativus comm.), i. e. ut liberi essemus, nos Christus liberavit, Apostolus principium statuit, quod, quum superioris argumentationis summam quasi contineat , partis dogmaticae idonea. est clausula ac simul paraeneticae partis quae sequitur non minus idoneum prooemium, siquidem ei velut firmo fundamento integra exhortatio superstruitur. Etenim si Christus mortuus est; ut Lege abolita nos liberi essemus, consequens est, ut hanc libertatem ipsi nobis conservare studeamus quum Legis (2-19) tum carnis (13-25) servitute evitata. Ad paraenesin igitur transiens Galatas stare (evíxeve) vult, utique in libertate per Christum eis acquisita (hoc enim supplementum contextus postulat ; cfr 2 Thess. 2,1& , ubi similis est verbi er/xstv usus) ; verbo standi autem eos non tam titubasse ac fluctuasse (CArys.) quam nondum cecidisse (cfr ad 3,5) insinuat; « secus enim accommodatius diceret : surgite » (Aug. cfr A'e, Hier. etc.). Porro utstare pergant, caveant necesse est, ne iterum iugo servitutis contineantur vel potius iugo servitutis velut captivi delineantur; haec enim verbi ivéy t9 , quod antiqui Latini diversimode interpretati sunt (Ter4. c. Marc. V. 4 : adstringi, A'*r : cohiberi, Aug. : attineri) accuratior est significatio. Sub dura servitute neophyti omnes olim detenti fuerant, sed maxime Ethnicochristiani, qui Deum ignorantes iis qui dii non erant servierant (4,8) et sicut bruta animantia caeci ad simulacra muta ducebantur (1 Cor. 19,3); verum ab ea per Christum liberati tunc in periculo versabantur, ne iterum (cfr ad 4,9) in servitutem , specie quidem diversam, genere vero eandem, ruerent, quum iudaizantes cervicibus eorum iugum Legis ipsis ludaeis intolerabile (Act. 15,10) imponere vellent. A quo periculo ut efficacius eos avertat, ingens damnum, quod circumcisio eis allatura sit, magna cum gravitate describit : Cliristus eis nihil amplius proderit, contra vero ad integrae Legis obligabuntur observationem et hac ratione in operibus suam iustitiam «uaerentes eo ipso a gratia excidunt (2-&); sola enim ex fide viva habetur salus (5. 6). Auctoritatis sibi divinitus collatae conscius, utpote Apostolus, qui per Iesum Christum et Deum Patrem constitutus Evangelium suum ab hominibus nec accepit nec didicit sed per revelationem Iesu Christi (1,1. 12), suum nomen tamquam sufficiens gravissimae sententiae, quae adversariorum doctrinae e diametro contradicit, testimonium interponit (cfr ad 2 Cor. 10,1). Quodsi enim illi a controversiae initio dixerant : « nisi circeumcidamini secundum morem Moysi, non polestis salvari » (Act. 15,1), ipse contra asserit :
5:2
2. ecce ego Paulus dico vobis , quoniam, si circeumcidamitni , Christus vobis nihil proderit. De ethnicis conversis. agit, qui non circumcisi aliam recipiendae circumcisionis causam nec habebant nec habere poterant, nisi iudaizantium errorem, Legem etiam baptizatis, ut omnium benedictionum filiis Abrahae promissarum participes fierent, observandam esse. Sibi ergo non contradicit, si alibi circumcisionem iis qui Legem observant prodesse asserit (Rom. 9,95), quia ibi de circumcisione ante Evangelium promulgatum loquitur; neque sibi ipse contradixit, quando Timotheum iam baptizatum circumcidit, siquidem id non fecit, ut eum perfectiorem faceret Christianum, sed ut impediret, ne & Iudaeis infidelibus, inter quos secum eum Evangelium annuntiare voluit, tamquam impurus gentilis sperneretur et reiiceretur (cfr Act. 16,3). Quare Patres iam ad hanc, quam sibi fecerunt, obiectionem removendam monuerunt, nocivam esse circumcisionem, « quum aliquid per se ipsam putatur utilitatis afferre » (Hier.), « nihil vero obesse ei, qui salutem in illa esse non credit » (Aug.). Sententiae suae praeter nomen suum, quod lectoribus apostolicam scriptoris auctoritatem in memoriam revocare debuit, Paulus aliam probationem non addidit; neque eam addi necesse erat, quia ex argumentis 8b eo iam allatis rite colligitur (cfr 2,21 etc.) et statim indirecte confirmatur (v. 5. 6). Ceterum varia argumenta Patres et interpretes hic afferunt : « qui circumciditur, inquit CArys. , ex metu utique Legis circumcisionem suscipit; qui vero Legem metuit, non credit in potestatem gratiae [vel potius : Christi]; qui autem non credit, nihil lucratur ab ea, in quam [ab eo, in quem] non credit ». Similiter Thom. circumcisionem datam esse praemittens in signum ventur? Messiae : « qui ergo circumcidebantur, credebant adhuc signum durare, et tunc signatum nondum venisse, et sic excidebant a Christo ». Summum profecto est damnum, quod neophyti circumcisione sibi attrahent; sed illud non parum ex eo augebitur, quod circumcisio, qua Christum amittent, illis occasio fiet multo maioris numeri peccatorum atque viam remissionis gratiaeque inveniendae illis praecludat. Quae Paulus insinuat pergens :
5:3
3. testificor autem rursus omni homtni circumcidenti se, quoniam debitor est universae legis faciendae; 5. evacuati estisa Christo, qui in lege iustificamini ; a gratia excidistis. Duae hae sententiae intime inter se cohaerent; prior enim numerum peccatorum illorum, qui cireumciduntur, auctum iri innuit; altera vero illos , qui cireumcisione accepta alterum gratiae ac iustitiae fontem praeter Christum agnoscunt, omni gratia privatum iri docet, ita ut nulla illis spes salutis remaneat. Pseudapostoli enim Galatis persuasisse videntur, de universa Lege recipienda non agi, quam ne ipsi quidem integram observarunt (6,13) ; solam circumcisionem sufficere &tque minores Legis transgressiones per gratiam Christi remitti. Con- tra quem errorem Paulus, quando in secundo suo itinere galatico pseudapostolis, qui doctrinam a suo Evangelio dissentientem propagaturi essent, anathema dixit (cfr 1,9), neophytos iam praemunierat; sed ea, quae tunc docuerat, nunc maiore cum vi ac sollemnitate repetit : testificor (yxpvópopat per Deum assero, Deum ipsum quasi veritatis testem adhibeo) rursus ea, quae vobis semel iam coram annuntiavi. Neminem quidem a sententia, quam pronuntiat, excludit, nec de solis Galatis loquitur, sed de omnibus, qui eadem in conditione sunt : omn? circumcidenti se. Verumtamen restrictio quaedam quum ipsis verbis tum contextu continetur; participium praes. enim adhibens exclusos esse ludaeochristianos, qui iam circumcisi sunt, insinuat, atque contextus docet, de iis agi, qui circumcidi volunt, quia circumcisionem necessariam esse, utique erronee, credunt, vel, uti habet Aug., « tamquam salutarem istam circumcisionem appetunt ». Iamvero « circumcisio est confessio Legis servandae; debet autem is qui confitetur pactus sui implere conditionem » (Mopsu.); « nam, inquit Thom. , quicumque profitetur in aliqua religione, facit se debitorem omnium, , quae ad observantiam illius religionis pertinent. In omni autem religione habetur signum, per quod profitetur se illam religionem assumere; sicut in religione christiana signum visibile est baptisma, quo suscepto obligantur etiam ad omnia, quae ad cultum religionis christianae pertinent. Signum autem Legis mosaicae fuit circumcisio; quicumque ergo cireumcidebat se , obligabat se ad omnia legalia observanda ». Alio modo sed minus apte CArys. sententiam explanat ex eo, quod Legis praecepta inter se cohaereant : « quemadmodum qui ex libero descriptus est in servitutem, non amplius facit quae vult sed omnibus servitutis legibus obstrictus est, ita accidit in Lege; ubi pusillam aliquam Legis partem receperis teque ipsum iugo submiseris, totum illius dominatum tibi accersisti... quodsi Lex habet auctoritatem , noli partem implere sed totam; si non habet auctoritatem , ne partem quidem in te suscipias ». Fieri autem non posse, ut aliquis integram Legem cum omnibus suis praeceptis impleat, ideoque omnes, qui eius iugo cervices suas subdunt, etiam eius maledicto subiacere, quod contra transgressores suos ipsa pronuntiat (cfr 3,10), Paulus non addit, quia per se clarum est (cfr Mopsu. etc.); sed spem eis eripit fore, ut a Christo adiuti transgressiones evitent earumque quas admiserint veniam inveniant. Directe enim iterum haud sine vebementija lectores alloquens eos a Christo evacuatos esse asserit qui in Lege iustificantur, i. e. ex ea, eius nimirum operibus (cfr ad 3,11), iustitiam salutemque se inventuros esse putant. Ad praeteritum evacuati estis (x«vapyíünte) Aug. haud incongrue adnotat : « isti ingrati volunt esse debitores universae Legis faciendae; nondum autem erat factum, sed quia voluntas moveri coeperat, ita loquitur, quasi sit factum ». Accuratius tamen dicemus, aoristum vel perfectum in sententiis hypotheticis a Graecis non raro usurpari, ut posita conditione conditionatum subito ac necessario secuturum esse significetur !; immerito igitur ex hac sententia aliqui Galatas iam lapsos esse gratiamque amisisse deducunt; Si lapsi essent, Paulus eos s(are non dixisset (v. 1). Neque iuste, opinor, Hier. : « in latino, inquit, male interpretatum est : evacuati estis a. Christo, sed in Christi opere cessastis magis intelligitur »; Vulg. enim graecum xatzpyünte &xó Xpwto) accuratius clariusque, quam nova versio ab eo proposita, reddit; neque tamen nego, praeferendam hic esse alteram verbi translationem, quam Vulg. alibi (Rom. "1,2. 6) exhibet : soluti estis a Christo. Etenim significanter ibi quoque xacxoyetcÜat (cessare, evacuari) cum praepos. &n3 ita est constructum, ut prioris quae aderat unionis cessationem indicet (i. q. xacaovytioUat xal yop(scUat &nó vwoc). Fide ac baptismo nimirum fideles Christum induerant (3,26 sq.) eique inserti ex eo, capite suo, vitam gratiamque hauserant ac velut palmites in vite manentes fructum producere coeperant (loan. 15,& sq.); quamprimum vero sese ad Legem convertunt, intimus hic nexus subito ac necessario solvitur ac destruitur, quia Lex et Christus simul consistere nequeunt, quia Lex non est nisi paedagogus ad Christum iique qui in Christo sunt sub paedagogo esse nequeunt (3,24 sq.). Latinam igitur expressionem .1wg. (« evacuantur a Christo, i. e. Christus ab eis tamquam a possessione, quam tenebat, abscedit ») et Thom. (« evacuati estis a Christo, i. e. habitatione Christi ») recte interpretantur, similiterque Graeci graecum verbum explicant : « amputati estis, decidistis al eo » (xmsxómwtt, XwtmíoaTt &w' aoT00), sicut palmites aridi a vite abscinduntur et proiiciuntur. Porro a Christo, qui unicus est gratiarum fons, soluti gratia quoque careant necesse est, atque ex gratiae iustitiaeque statu in pristinae servitutis peccatique statum sunt relapsi : e gratia excidistis (2 Petr. 3,47; Apoc. 2,5). Terroris ac minarum plena est sententia, quam Apostolus contra eos, qui in Lege iustitiam quaerentes Legem et Christum quasi commiscent, pronuntiat; quare eam sine probatione relinquere non vult, probationem autem ex iis desumit, quae antea iam demonstravit. Quales enim ii sint, qui baptizati cum Christo sunt coniuncti, describit :
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5. nos entm , qui Christum induimus eiusque membra sumus, Spiritu ez fide spem iustitiae exspectamus , atque hac descriptione eis, qui circumciduntur ut in Lege iustitiam quaerant, Christum nihil prodesse indirecte ostendit, quia a Christo sint soluti. Graecum decompositum &xexDíyscüm. (Vulg. : exspectare) assiduam et perseverantem exspectationem significat, firmam igitur fidem certamque spem suppouit (cfr ad 1 Cor. 1,7); unde iam apparet substantivum spem hic sensu obiectivo esse sumendum (id quod speratur ; cfr Col. 1,5; Ttt. 2,13 etc.). Arbitrarie autem nonnulli ezspectare spem (&rexB£y sofa iAn(9«) idem esse volunt quod spem habere (nix £yew) vel sperare; cur enim ad simplicem hanc ideam exprimendam Apostolus tam curiosam phrasin elegerit , nemo dixerit. . Porro genetivus iustitiae. (Oixatocóvnc) obiectivus esse nequit , ac si justitia ipsa speretur et spes iustitiae sit i. q. sperata iustitia, quamvis baec explicatio iunioribus ac modernis nonnullis arriserit (Just. Est. Lap. Nat. Pic. Palm. etc.). Neque enim illi, qui in Christo sunt, iustitiam exspectare apte dicuntur, quia eam iam possident; de augmento autem gratiae iustitiaeque iuxta contextum non agitur; atque aegerrime quoque vocabulum iustitiae nude, uti hic, positum explicari potest « incrementum et perfectio iustitiae » , qualis habebitur in altera vita. Subiectivus igitur dicatur oportet genetivus, atque spes iustitiae est « id quod iustitia sperat ». Quid hoc sit, Paulus accuratius non explicat, quia ex integra superiore argumentatione, in qua de haereditate filiis adoptivis promissa agitur, clarissime elucet. Hunc in sensum inter Graecos Theod. : « vitam futuram exspectamus , quae immortalitate ornata libera est ab impetu peccati » (cfr Oec. etc.), quocum etiam plerique Latini antiquiores (Pel. : « speramus nos iustitiae immortalem accepturos esse mercedem », G/ ord. Herv. : « spem quam sperat iustitia i. e. gratiam felicitatis aeternae », Lomb. Thom. Lyr. Dion. Cai. eic.) modernique (Wind. Bísp. Reithm. Schaef. etc.) consentiunt. Neque re dissentit Hier. (« spes vero iustitiae Christus intelligendus,... cuius nos secundum exspectamus adventum, quod iudicaturus est omnia et iam non patientia sed iustitia affuturus, ut reddat unicuique secundum opera sua ») neque immerito in eandem sententiam ab antiquis Aug. allegatur !. lamvero hanc haereditatem filiis promissam exspectare dicuntur Spiritu ex fide. Nomine Spiritus tertiam SS. Trinitatis personam designari, cum Graecis multi recte censent (Chrys. Theod. etc., Cai. ust. eic. , Bisp. Reithm. L R. Schaef. etc.), quamvis Latini plerique spiritum hic vel carni (Aug. etc.) vel literae (Hier. etc.) opponi volunt, non attendentes eiusmodi oppositionem verbis ex /íde potius exprimi (opp. ex Lege). Per S. Spiritum autem, quem velut adoptionis sigillum (cfr ad 4,6) aeternaeque haereditatis arrham (EpA. 1,154) acceperunt, iusti mercedem iustitiae exspectare dicuntur, quia tamquam Dei filii a Spiritu aguntur, i. e. in suis actionibus non tantum ab eo reguntur sed ad illas etiam per eum moventur (cfr TAom. in Rom. 8,14). Porro Spiritum ex auditu fidei (cfr ad 3,2. 5) vel per fidem (3,14) receperunt; neque tamen ideo verba Spiritu ez fide tam arcte sunt connectenda, ut intelligatur « Spiritus qui ex fide est », sed duplex quasi causa spei exspectationisque significatur, altera subiectiva et dispositiva : ez fide, altera magis extrinseca sed efficiens principalis : Spiritu (cfr Palm.). Itaque eos, qui ex Lege et circumcisione post baptisma, i iustitiam quaerunt, ex gratia excidisse neque amplius in Christo esse, ex hac descriptione clarissime elucet; argumenti tamen vim Apostolus auget addens :
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6. nam in Christo Iesu neque circumcisio aliquid valet (9i icis), neque praeputium, sed fides quae per caritatem operatur. Ad quam sententiam explicandam iuverit et ea contulisse, quae similibus verbis infra (6,15) tradit : « in Christo Iesu neque circumcisio aliquid valet (1: &czw aiiquid est) neque praeputium, sed nova creatura », et ea quae Corinthiis scripsit : « circumcisio nihil est, et praeputium nihil est, sed observatio mandatorum Dei » (cfr ad 1 Cor. 7, 19.). Satis vage nonnulli verba zn CAristo Iesu explicant « in religione christiana » (Est.) « in. Christi doctrina, Ecclesia, religione, i. e. in christianismo » (Lap.) etc.; accuratius ac rectius iuxta contextum illa explicabimus : « in iis qui Christi sunt » (TAom.), vel « in iis qui Christum induerunt » (CArys.) quique proinde Spiritu ex fide spem iustitiae exspectant. Si quis autem Christum induit, differentiae, quibus secundum veterem hominem ab aliis distinguebatur, disparuerunt (efr ad 3,28); utrum igitur antea circumcisus fuerit, an praeputiatus, nihil interest, si in Christo est; haec aliaque similia ad veterem hominem pertinent nec quidquam ad aeternam haereditatem, quam Spiritu ex fide exspectat, iuvant, sed in oeconomia salutis adiaphora sunt. « Quemadmodum, inquit Chrys., si quis athletas eligit, sive nasu adunco sive simo, sive nigri sive albi sunt, nihil refert ad eos approbandos, sed illud unum requiritur, ut validi sint et exercitati : ' ita si quis adscribendus est in novum testamentum, nihil ei nocent haec omnia corporalia, si desunt, nec eum iuvant si adsunt »; aeque parum ac requiritur, ut circumcisus praeputium adducat, necesse est práeputiatum circumcidi. Unum solum valet, nimirum fides, at non fides qualiscumque (nam etiam daemones credunt, et contremiscunt (Jac. 2,19), sed fides quae per caritatem operatur (níosi, 9 d'yáwms évepyovpévn) e Utrum partic. ivepyoupévn (et latinum operatur) sensu passivo an mediali (neutro) sit sumendum, inter cath. interpretes iuniores ac modernos disputatur; iuxta priores intelligatur oportet fides, quae per caritatem, velut formam suam, « animatur, agitur, movetur, incitatur ad opus » (Est. etc.); iuxta alteros fides, quae per caritatem « non tamquam per instrumentum agit, sed tamquam per causam et formam, ex qua vitam suam efficacitatemque mutuatur, actuosa est » (fust.) vel « per caritatem sese operosam demonstrat » (Wznd.). Haud magni momenti haec controversia est; priorem sententiam Graeci videntur praetulisse (Oec. : « oportet fidem efficacem reddi [ivepyetcÓm] et custodiri et quasi inflammari per caritatem »; Theoph. : « debet efficax et operosa effici per amorem in Christum »); Latini vero praeter Tert. (c. Marc. V. 4. « fides quae per caritatem perficitur ») tantum non omnes alteram secuti sunt ac vix invenietur, qui deponenti operatur passivam significationem attribuerit. Auctoritate igitur quaestio definiri nequit; neque ad eam definiendum usus loquendi Graecorum nos iuvat!; quare eam in medio relinquimus. Iuxta utramque expositionem fides postulatur, quae operibus bonis ex caritate patratis sese vivam esse exhibet, quare Corinthiis in simili contextu dixit, observationem mandatorum Dei solam in iustificatis aliquid valere. Bene S. Bern. (in temp. resur. serm. 2,1): « sicut corporis huius vitam ex motu suo dignoscimus, ita et fidei vitam ex operibus bonis; itaque vita quidem corporis est anima, per quam movetur et sentit; vita vero fidei caritas est, quia per illam operatur, sicuti in Apostolo legis; unde refrigescente caritate fides moritur, sicut corpus anima recedente; tu ergo si videris hominem in bonis operibus strenuum et fervore conversationis hilarem, vivere in eo fidem non dubites indubitata tenens vitae illius argumenta ». Fides utique est humanae salutis initium, sed per se sola hominem non facit iustum ; accedere enim ad eam debet caritas, quae aut ipsa est gratia sanctificans aut cum illa inseparabiliter coniuncta, ut per eam fides ultimam suam perfectionem suamque quasi formam accipiat; atque haec sola fides caritate informata hominem iustificat eumque constituit novam creaturam (6,15)!. « Nam fides, nisi ad eam spes accedat et caritas, neque unit perfecte cum Christo, neque corporis eius vivum membrum efficit. Qua ratione verissime dicitur, fidem sine operibus mortuam et otiosam esse (fac. 2,17. 20.), et in Christo Iesu neque circumcisionem aliquid valere neque praeputium, sed fidem quae per caritatem operatur. Hanc fidem ante baptismi. sacramentum ex Apostolorum traditione catechumeni ab Ecclesia Veram fidem, quam descripsit, Galatas olim tenuisse praemonens Paulus conqueritur, quod seductoribus aures praebuerint (7-9), sed hosce poenam non esse evasuros addit (v. 10.); paucis deinde verbis pseudapostolorum calumniam, quod ipse quoque circumcisionem praedicet, reiiciens (v. 11) dira eis imprecatur (v. 192). A laudandis neophytis exorditur, ut admirationem suam de eorum perversione exprimat :
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7. currebatis bene; quis vos impedivit veritati non. obedire? Consuetam cursorum in ludis publicis de praemio concertantium metaphoram adhibet (cfr ad 1 Cor. 9,94); qui autem in certamine coronam obtinere nititur, ei non sufficit, ut simpliciter currat, sed viam teneat necesse est praescriptam legesque certaminis observet atque ad metam usque pertingat. Hac ratione Galatae currere coeperant; antequam vero metam attigerant, de via praescripta deflexerant, et simili modo, quo supra (3,1), Paulus admirabundus interrogat, quis tandem viam eis interciderit (ivéxojey) aut a recta via eos repulerit (évíxojtv), ut iam non obedirent veritati. Tres antiquiores codd. nomini &ixÓiíx arliculum quidem non praemittunt, nihilominus ex contextu satis elucet, veritatem hic non universe id esse quod verum est, sed in specie veritatem intelligi evangelicam vel potius dotrinam de iustitia per fidem acquirenda, quam Paulus Evangelium suum nominare solet. Atque statim ad eos transiens, a quibus rectam viam tenere impediti sunt, eos perverse agere et, quamvis pauci sint, multos perdere docet :
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8. persuasio haec non est ez eo qui vocat vos. In graeco textu nudum quidem legitur 4 metcpová praetermisso pronomine demonstrativo, at articulus ipse vim demonstrativam habet; quare Vulg. cum Arm. recte pron. demonstr. adhibuerunt : Aaec persuasio. Uti autem latinum persuasio, etiam graecum xtcpoví duplici significatione, aut activa (actio eius qui suadet) aut passiva (passio eius cui suadetur), pro locorum diversitate usurpatur; minus recte vero Vict. et Aug. cum paucis, qui eos sequuntur, suasionem id esse volunt, « quod eis suadebatur »; haec enim significatio graeco substantivo non competit. Iamvero Graeci (cfr Chrys. Theod. Oec. etc.) et ex Latinis Hier!., approbantibus modernis haud paucis (Est. etc., Wind. M Ev. Reithm. — Olsh. Hofm. Lightf. etc.) passivam significationem praeferunt, ut sensus sit : « obedientia, quam pseudapostolis praestatis, non est ex Deo » ; sed ad hunc sensum obtinendum subiectum c:t6pová non posset carere accuratiore definitione : obedientia vestra vel credulitas vestra , nam obedientiam vel credulitatem in genere non esse ex Deo absurde diceretur. Neque articulum vim demonstrativam habere ac proinde substantivum definitum esse, recte respondebis; nam quamprimum legeris : haec obedientia , eam intelligas necesse est, de qua immediate antea sermo erat, obedientiam nimirum veritati praestitam; quam profecto ex Deo esse Apostolus negare noluit; itaque cum Vict. nonnullisque codd. latinis, quos H?er. et Sed. commemorant sed improbant, legendum esset negatione omissa : persuasio vestra ex eo est, qui vocat vos. Quodsi vero genuinam , uti decct, lectionem retinemus, activam nominis persuasio significationem cum plerisque antiquis Latinis (A'e", Hier ?. Prim. etc., Herv. Thom. Lyr. etc.) multisque iunioribus ac modernis (Cai. Just. Lap. etc., Bisp. Palm. Schaef. ec. — Mey Sieff. Schm. elc.) merito praeferemus, illam nimirum intelligentes persuasionem, qua pseudapostoli neophytos impedire conabantur, ne in cursu suo rectam viam tenerent. Per litotem autem Paulus eam non esse ab eo qui vocat eos dicit, subindicans, uti cum Herv. TAom. etc. haud pauci supplent, seductores a diabolo instigari. Quz eos vocat est Deus Pater (cfr ad 1,6); praesens vero (vocat) non ita est explicandum, ut dicas : qui vos nunc vocat ad poenitentiam (Pe. etc.) aut ad aeternam patriam (Herv. etc.), sed partic. praes. (6 «1àv) pro substantivo est (i. q. vocator), ita ut latine hic rectius, uti alibi (1 Tess. 2,12; 5,94 etc.), redderetur: qui vocavit vos; vocatio enim ad fidem intelligitur. Asyndete Paulus pergit :
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9. modicum fermentum totam massam corrumpit , vel uti Hier. legi iussit et sese emendasse ipse testatur : totam conspersionem fermentat (cfr ad 1 Cor. 5,6); nexum vero bene indicant, qui Apostolum, ut neophytos a seductoribus efficacius avertat, praecavere censent, ne periculum, quod illi ereent, ob parvum illorum numerum despiciatur minorisve quam par est aestimetur : « nolite vero putare paucorum hominum, qui de Iudaea venientes aliud docent, insidias contemnendas; scintilla res parva est et paene, dum cernitur, non videtur; sed si fomitem comprehenderit et nutrimenta sua quamvis parvus ignis invenerit, moenia, urbes, latissimos saltus regionesque consumit;... ita et doctrina perversa ab uno incipiens vix duos aut tres primum in exordio reperit auditores; sed paullatim ut cancer serpit in corpore et iuxta vulgare proverbium unius pecudis scabies totum commaculat gregem... Arius in Alexandria una scintilla fuit; sed quia non statim oppressus est, totum orbem eius flamma populata est » (Hier. etc). Simili modo, quo ad 1 Cor. 5,6, hic quoque disceptatur, utrum fermento seductores ipsi an eorum doctrina designentur; utraque explicatio per se apta est, atque inter Patres iam 7Aeod. Aug. Hier. priorem, Chrys. Vict. A'*r alteram tenent similiterque iuniores ac moderni divisi sunt. Ob contextus tamen rationem, quum in toto hoc loco de ipsis seductoribus agatur, priorem praeferimus; vix quoque nobis persuademus , Paulum doctrinam, qua totum Evangelium perverti atque mortem Christi suis fructibus privari per integram epistolam docuit, nunc modicum fermentum appellasse; neque enim qualitate neque quantitate errorem illum modicum dicere potuit. Porro Galafas in seductoribus diiudicandis secum consensuros sperans Paulus severius iam perturbatores aggreditur iudicio eis denuntiato :
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10. ego confido in vobis in Domino, quod nihil aliud sapietis; qui autem conturbal vos , portabit iudicium , quicumque est ille. Ad priora verba Aug. recte adnotaret : « hinc utique manifestum est, nondum illos (sc. neophytos) fuisse possessos a talibus » (i. e. eorum seductioni nondum cessisse nequedum genuinam doctrinam reliquisse), si cum multis admittere liceret, Apostolum hic de integra sua doctrina loqui. Sed nulla suppetit ratio, quae tam latam verborum interpretationem suadeat ; contextus enim est de seductorum perversitate (v. 8.) periculique ab eis creati gravitate (v. 9.), quam Paulus innuerat. Haud sine emphasi igitur suam personam adversariis, qui Galatas ad iudaizantium partes trahere conabantur, opponens (ego) suam spem exprimit fore, ut neophyti nihil aliud, quam ipse, de pseudapostolis sentant; sese autem hoc sperare addit Zn Domino, omnis verae spei fiduciaeque fonte (Rom. 15,18&; Pil. 2,95 etc.), quippe qui erroneum, si forte adsit, eorum iudicium gratiis suis correcturus sit. Neque vero ideo, quia Galatas seducere nondum potuerunt, « seductionis auctores liberati sunt a supplicio, sed dabunt poenas: non enim par est, ut sliorum probitas malitiam aliorum sublevet » (CArys.). Immo vero postquam neophytorum animos sibi conciliavit eosque a suis adversariis plane separavit, contra hos nunc severam sententiam promulgat, eos tudicium, i. e. condemnationem (cfr ad 1 Cor. 11,29) seu poenam a iusto iudice decretam , por(aturos denuntians. Singulari quidem utitur (6 *«p£ccov bp... 6c; &v * qui vos conturbat... quicumque est ille), sed totam seductorum illorum classem ita ferit, ut nullum a sua damnatoria sententia excipiat (cfr ad 2 Cor. 11, & pyópivo;). Parum recte enim nonnulli « unum prae ceteris insignem turbationis Galatarum auctorem » (Est. etc.) designari putant , siquidem ne levissima quidem adest ratio, quae huic sententiae faveat, sed plures fuisse in Galatia pseudapostolos aliis ex locis satis constat (v. 19; 1,7; 4,17; 6,12 sq.). Multo longius aberrarunt antiqui illi, qui teste Hier. hic « Petrum occulte lacerari dictitarunt » (nam « nec Paulus tam procaci maledicto de Ecclesiae principe loqueretur, nec Petrus dignus, qui conturbatae Ecclesiae reus fieret » Jier.), aberrantque : moderni pauci, qui lacobum designatum vident (Ho/st.). Mirum profecto esset, si Paulus contra unum ex illis hac ratione esset locutus, quos Ecclesiae columnas nominaverat suamque doctrinam approbasse gloriatus erat (2,9). Addens vero quicumque est tlle, non unum reliquos superare sed omnes magna inter suos auctoritate florere, at « se personam non vereri ostendit, quando veritatis discutitur ratio » ( Mopsu.). Hac sententia lata monitum, quo neophytos a pseudapostolis sibi cavere jubet, terminare potuisset, nisi calumnia quaedam superfuisset, quae refutatione indiguit. Namque « improbi hi Legis patroni ipsum quoque Apostolum Legem servare dicebant neque eadem ubique praedicare » (TAeod.). De hac calumnia, quam omnes Patres (cfr Chrys. etc., Aug. Hier. Pel.) iunioresque ac plerique moderni hoc loco nixi admittunt, aliunde quidem nobis non constat, sicut de calumniis quoque a pseudapostolis corinthiis contra Paulum sparsis nihil scimus praeter ea, quae ex epp. ad Cor. hauriuntur; facile autem intelligitur, Galatarum seductores eius agendi rationem, qua ut ludaeos lucraretur Iudaeis factus est tamquam Iudaeus (1 Cor. 9,90), ita esse interpretatos, ut simplicibus fidelibus eum alibi Legem observare ac docere persuaderent. Neque est mirum, quod Galatae calumniatoribus fidem habuerint, quia Apostolus in secundi sui itineris principio, haud diu ante hanc epistolam scriptam (cfr Proleg. 2,3 p. 365), media in provincia Galatia Timotheum circumciderat, ut eum muneris apostolici ' ministrum et socium adhiberet (Act. 16,3). Quamobrem criminationem hanc praetermittere ei non licuit, sed brevissimo simul et evidentissimo argumento eam refellit :
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11. ego autem , fratres , si circumcisionem adhuc praedico , quid adhuc persecutionem patior? Ergo evacuatum est scandalum crucis. Primi Christiani non tam quia Iesum esse credebant Messiam promissum , quam quia Legem abrogare credebantur, persecutiones a Iudaeis sustinuetunt. S. Stephanus iam accusatus est, quod contra locum sanctum et Legem esset locutus, ac similiter Paulus postea est accusatus, quod contra Legem et templum doceret (Act. 6,13 ; 21,98); in itineribus quoque vexationes eius et insectationes ex eo maxime sunt exortae, quod circumcisionem non praedicaret, i. e. eam ad salutem negaret esse necessariam, neque gentiles ad eam adigeret; omnes aut saltem plerasque immediate sedasset , si in sua ipsius vivendi ratione Iudaeochristianos eo tempore quiete media in civitate sancta degentes imitatus Legis aemulatorem se exhibuisset (cfr Act. 21,20sqq.), ac praesertim si ethnicos suos neophytos circumcidere coepisset (cfr ad 6,12). At ab eo tempore, quo fidem accepit, circumcisionem non amplius praedicavit, quamquam antea (ad tempus nimirum, quod eius conversionem praecessit, prior particula £r: adhuc respicit) paternarum traditionum aemulator fuerat (1,14); atque ab eodem conversionis tempore persecutiones quoque, quas a ludaeis patiebatur, initium sumserant neque cessaverant usque ad illam horam, qua epistolam scripsit (adAuc patior). Quin etiam eo tempore, quo epistolam scriptam esse censemus, in secundo sc. itinere, creverant maioresque , quam umquam antea , erant (cfr Act. 16,16 sqq. ; 17,5 sqq. 13 sqq.; 18,6. 9 sqq.); evidentissimum igitur Galatis praebebant argumentum, quod eandem nunc in Macedonia et Achaia praedicaret doctrinam, qua in primo itinere inter eos commoratus ludaeorum odium vexationesque sibi attraxerat (Act. 13. 14). Quod argumentum ut confirmet, alteram absurdam consequentiam, ut absurdam esse calumniam ostendat, haud sine acerba ironia addit : si ego revera, id quod isti calumniantur, circumcisionem ad salutem esse necessariam praedico, ergo evacuatum est (vel iuxta Hier. melius : cessavit «ao nvat) scandalum crucis. Non tantum nihil Iudaeis superest, cur me persequantur, sed nihil quoque habent, cur Christi crucem aversentur et pro « lapide offensionis » habeant ; summa inter me et illos regnat pax et concordia, quia ego eadem ratione, qua ipsi , iustitiam esse per Legem doceo , atque Christi crucem , quam illi exsecrantur, quia gloriosum Messiam exspectantes per ignominiosam Christi mortem redimi noluerunt (cfr ad 1 Cor. 1,93), ego quoque nullius utilitatis esse neque cuiquam profuisse aut prodesse profiteor, siquidem si per Legem iustitia , ergo Christus gratis mortuus est (2,91). ' Qua blasphema conclusione, quae ex ista calumnia sua sponte ac necessario profluit, quasi exasperatus adversarios suos mordacissimo sarcasmo profligat :
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19. utinam et abscindantur qui vos conturbant, vel uti Tert. (de anim. 16) accuratius legit : utinam et praecidantur, qui vos subvertunt!. Quibus in verbis explicandis prae oculis teneatur oportet, quod idem adnotat (l. c.) : « rationalis est indignatio, quae ex affectu disciplinae est ». Lectione consueta latina nixi multi iuniores quidem Paulum adversariis suis abscissionem ab Ecclesia seu excommunicationem exoptare censent (cfr Salm. Est. Lap. Nat. etc., Wind. M Ev. L R. Schaef ec. — Beng. Baumg. Crus. etc.); sed contra eos recte iam Just. monet, Apostolum, si de excommunicatione loqui voluisset, ipsum debuisse sententiam ferre, quum praeter eum nemo illam ferre posset; atque rectius addimus, verbum &voxórrec0a: huic explicationi parum favere. Omnes enim antiqui quum Graeci (CArys. Theod. Mopsu. etc.) tum Latini (Tert. Aug. A'tr, Hier. Pei. etc.) verbo significationem castrandi attribuunt (cfr Deut. 23,1), ut sententiae sensus sit : utinam, si putant hoc sibi prodesse, non solum circumcidantur, sed etam se mutilent; « si enim exspoliatio membri proficit , multo magis eius abolitio » (cfr Pe/.). Quod tali sarcasmo Apostolus uti voluerit, admodum mirum non videbitur consideranti, inter Cybelae similiumqué dearum cultores in tota Asia Min. non defuisse , qui fanatico furore correpti sese ipsos exsecarent , castrationemque in illis regionibus ad cultum gentilium religiosum pertinuisse. Ad eos igitur, qui hac ratione gratiam falsorum deorum sibi acquirere putabant, adversarios suos ironice remittit, ut ab iis discant, quomodo agendum sit, si frivola pelliculae abscissione (nihil aliud enim tunc circumcisio erat, postquam foedus divinum, cuius signum fuerat, morte Christi erat abolitum?) iustificari coram Deo sibi videntur. Quodsi ironia in hac optatione adesse conceditur (neque est, cur negetur, quoniam simili ut velut fugitivi et extorres circumvagarentur ». 2. Quare Paulus etiam circumcisionem (negvopf,v) cum contemtu concisionem (xatazoux,v) modo Paulus alibi ironiam exprimit cfr ad 1 Cor. 4,8 et 9 Cor. 11,1), opus non est, uf cum nonnullis inquiramus, quomodo Paulus desiderium exprimere potuerit, ut illi se mutilent, quamvis sui mutilatio sit illicita. Graeci eiusmodi rationes non afferunt; Aug. vero Pauli verba mitiganda censet supponens eum desiderasse, ut « spadones fierent propter regnum coelorum et carnalia seminare cessarent »; melius Hier. verba Apostoli « non tam furoris in adversarios, quam dilectionis in ecclesias Dei esse » dicit additque illum « non tam eis maledixisse, quam pro illis orasse, ut eas partes corporis perderent, per quas delinquere cogebantur »; sed, uti iam diximus, his excusationibus aliisque similibus ! non indigemus. 8. Caveant Galalae, ne libertatem a Lege 1n carnis servitutem converíant (5,18-25). 1.) A Lege liberati servitutem carnis evitant exercitio caritatis (5,13-15). Ad novum monitum Apostolus transit, ratione allata, cur tam vehementer pseudapostolos increpaverit eosque nomine oi àvzoraT0)vrtg ous (qui vos extorres faciunt) compellaverit :
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13. vos enim in libertatem vocati estis, fratres; illi autem vos ex patria, in qua liberis degere vobis licet, expellere iterumque in servitutem abigere conantur. Quo ex nexu clarum est, libertatem à Lege mosaica intelligi Apostolumque ad v. 1. respicere, in quo paraeneseos suae fundamentum posuerat. At aliud est libertas, aliud licentia; quapropter praecavens, ne qui (id quod postea revera factum est) libertatem evangelicam ab ipso tanta cum vi assertam perverse interpretantes omnia iam sibi licita esse putent, in novo monito libertati limites assignat, et modum quo adhibeatur oporteat definit : tantum ne libertatem in occasionem (detis) carnis (lege : carni), sed per caritatem (Spiritus) servite invicem. Lex enim mosaica praeter pracepta ritualia etiam moralia continebat, atque facile fieri potuit, ut aliquis Legem morte Christi abrogatam esse audiens etiam decalogum non amplius obligare sibi persuaderet; optime hoc Paulus perspexit, qui eandem doctrinam de servitute Legis abrogata Romanis proponens diligenler simul monuit , sua doctrina licentiam peccandi non concedi (Rom. 6,15 sqq.). Procul quidem dubio moralia quoque praecepta, quae cordibus iam a natura sunt indita (Rom. 2,15), servitutem quandam constituebant in antiquo foedere, quoniam Lex severis propositis poenis temporalibus prohibebat et iubebat, sed vires, quibus adimpleri posset, non addebat. Ab hac autem servitute nos Christus liberavit non sublata praeceptorum obligatione, utpote quae a Lege mosaica non erat invecta sed dumtaxat agnita vel, si mavis, confirmata, verum collata gratia, qua adimpleri hominemque ad perfectionem adducere possunt. Lex per Moysen data est, gratia et veritas per Iesum Christum facta est (oan. 1,17); a Moyse servitus Legis initium habet, a Christo libertas gratiae; in utroque lamen statu eadem est obligatio praeceptorum, sed spiritui timoris servorum, quem vetus Lex creavit, successit spiritus caritatis filiorum, qui proprius est foederi novo gratiae. Hanc doctrinam Paulus hic inculcat prohibens ne libertas a Lege vertatur in occasionem carni. Nomine carnis enim inferiorem hominis partem intelligit, quatenus post peccatum protoparentum nobis transmissum originali amissa iustitia et integritate non tantum inclinatione ad bonum caret (Rom. 71,18), sed etiam fomitem peccati in sese habet et contra spiritum rebellans legi peccati inservit (Rom. 7,23. 25; cfr ad 1 Cor. 2,13 p. 69); atque huic carni libertas a Paulo asserta, si male intelligitur ac licentia esse putatur, fit occasio et quasi invitatio vel incitatio (&popu, efr 9 Cor. 5,129 etc.) sese manifestandi libidinibusque suis indulgendi. Paucis egregie Aug. : « ne libertatem in occasionem carnis detis, i. e. ne audito nomine libertatis impune vobis peccandum esse árbitremini »; minus recte Cass. (coll. 21,34), quia ad solam Legis ritualis, ut videtur, abrogationem verba restringit : «-ne frustrationem legalium mandatorum credatis esse licentiam vitiorum » ; multo accuratius CArys. : « Christus iugum vobis relaxavit, non ut insolescatis et calcitretis (o9y iv« cx1pv outs o08' (wx Aax- Tícw*t instar equorum a iugo solutorum), sed ut absque iugo composite incedatis ». Quod altero membro Apostolus clarius docet modo indicato, quo libertatem suam exerceant : per caritatem servite invicem. Vera hominis libertas in eo non est, ut nulli potestati sit subditus neminique serviat; id quippe fieri nequit. Itaque a Legis quidem servitute sunt liberati, sed duro priori illi statui, in quo timore coacti velut servi serviebant, succedere nunc debet alter status, in quo velut filii Deo et iustitiae serviant (cfr Rom. 6,17 sqq.), per caritatem omnibus servientes. Servitus igitur quaedam manet, quatenus manet subiectio; neque tamen subiectio, quae est ex caritate, proprie vocari potest servitus, quia homo voluntatem eius, quem amat, sequens suam ipsius voluntatem sequitur; atque aeque parum ille, qui ex caritate proximo servit, servus vocatur, atque filius hoc nomine designatur, qui ex caritate parentibus obedit et servit. « Qui enim per caritatem servit, libere servit, et sine miseria obtemperans Dco, cum amore faciendo quod docetur, non cum timore, quod cogitur » (4ug.). Cur vero aliis praeceptis praetermissis de sola caritate erga proximum loquatur eamque solam postulet, clarum est, quia omnia complectitur caritas :
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1&. omnis enim lez (rectius : tota enim lez : à yàp às Myoc i. q. ms 6 Aoyoc) tn uno sermone impletur (vel : impleta est «exYápotrai), sc. in hoc (v 16): Diliges pro.cimum tuum sicut te ipsum. Si unicus hic sermo, i. e. unicum hoc caritatis fraternae praeceptum, impletur vel impletum est, tota Lex mosaica cum omnibus suis variis praeceptis ac mandatis impletur vel impleta est, neque amplius de circumcisione aliisque imponendis disceptari potest. Recte enim Aug. adnotat : « omnem Legem nunc dicit ex his quae ad bonos mores spectant (i. e. ex praeceptis moralibus); quia ct illa, quae sunt in sacramentis (i. e. ritualia), quum bene a liberis intelliguntur, neque carnaliter observantur a servis, ad illa duo praecepta referantur necesse est, dilectionis Dei et proximi ». Ex quibus duobus praeceptis eadem ratione, qua Rom. 13,8 sqq., solum secundum nominat eoque solo reliqua summatim contineri (évexegaatos60xt Rom. 13,9) eoque impleto reliqua impleri docet, quia vera dilectio proximi absque Dei dilectione esse nequit, sed eam necessario supponit et sua sponte ex ea profluit. Iterum egregie Aug. : « Quum nonnisi in duobus praeceptis dilectionis Dei et proximi perfecta sit caritas, cur Apostolus et in hac et in illa (ad Rom.) epistola solam proximi dilectionem commemorat, nisi quia de dilectione Dei possunt mentiri homines, quia rariores tentationes eam probant, in dilectione autem proximi facilius convincuntur eam non habere, dum inique cum hominibus agunt? Consequens est autem, ut qui ex toto corde, ex tota anima, ex tota mente Deum diligit, diligat et proximum sicut se ipsum ; quia hoc iubet ille, quem ex toto corde, ex toto anima, ex tota mente diligit. Item diligere proximum, i. e. omnem hominem, quis potest, nisi Deum diligat, cuius praecepto et dono dilectionem proximi possit implere? Quum ergo utrumque praeceptum ita sit, ut neutrum sine altero possit teneri, etiam unum horum commemorare plerumque sufficit, quum agitur de operibus iustitiae, sed opportunius illud, de quo quisque facilius convincitur » (cfr ad 1 Cor. 13,4). Porro monitum suum, ut per caritatem invicem serviant, quod praecepto dilectionis proximi allato positive commendavit , etiam commendat perversis propositis sequelis, quae ex opposita agendi ratione exoriantur necesse sit :
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15. quodsi (si 9£, Aug. melius : si autem) invicem mordetis et comeditis, videte ne ab invicem consumamini. « Dictionibus, inquit CArys., per emphasim usus est; neque enim tantum dixit mordetis, quod iam est irati, sed addidit et comeditis, quod est in malitia perseverantis; nam qui mordet, iram iam explevit; qui vero devorat, extremae dat feritatis et immanitatis specimen. Morsus vero ac devoraliones non corporales intelligit, sed eas quae his multo sunt crudeliores. Neque enim qui carnem gustat humanam tantum mali facit, quantum is qui morsum figit in animam; siquidem quanto anima praestantior est corpore, tanto gravior est illius laesio ». Graphice duobus prioribus verbis describit mutuas inimicitias, quae ex partium studio exoriuntur, ut tertio eandem imaginem retinens infelicissimum finem indicet, ad quem partium Studium ecclesias galaticas adducturum sit; sese nimirum mutuo perdent. Utrum Apostolus eiusmodi inimicitias insidiasque mutuas inter Calatas iam exortas esse, insinuare velit (id quod cum Chrys. haud pauci sentiunt), an. potius eas exorituras esse, nisi pseudapostolos reiiciant, praevideat ac mere hypothetice loquatur, non liquet. Quae v. 13. prohibuerat, ne libertas a Lege in carnis servitutem verteretur, ea Paulus uberius explananda censuit; itaque generaliore modo nunc fideles spiritu ambulare iubet, ne ulla ratione caro dominium possit exercere (v. 16.). Cuius novi praecepti deinde causam addit (17. 18.), atque signa exponit, quibus homo, utrum secundum carnem an secundum spiritum ambulet, cognoscere queat (19-93), ut demum illud in ipsa christianae religionis natura fundatum esse ostendat (24. 95.).
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16. Dico autem : Spiritu ambulate, et desideria carnis non perfcietis. Formulam Aéyo 9€ (dico autem) Apostolo inservire, ubi priorem suorum verborum explicationem affert, supra monuimus (ad 5,1). Carnis scilicet servitutem exercitio caritatis fraternae evitari dixerat, quia praecepto caritatis reliqua omnia complerentur; sed timens, ne haec neophytis obscuriora esse viderentur, carni spiritum opponens speciali caritatis praecepto praetermisso explicat, quam agendi rationem homo sequatur oporteat. Quoniam de fidelibus agitur, per se evidens est, carnem et spiritum hic non idem esse, quod corpus et animam, id quod olim aliqui arbitrati sunt, quos Chrys. fuse impugnat; sed haud recte quoque iuniores illi sentiunt, qui carne sensitivum appetitum s. sensualitatem, spiritu rationalem appetitum s. ipsam mentem designari volunt (Lyr. Dion?. Tol. in Rom. 8, Iust?. etc.). Neque enim duo illi appetitus semper ac necessario inter se pugDant, sed in pravis hominibus amice consentiunt, dum iuxta Apostolum (v. 17.) caro et spiritus semper inter se pugnant; neque solus inferior, sed etiam superior appetitus in homine lapso ad malum inclinatur; neque omnia opera carnis a Paulo enumerata (v. 19 sqq.) ab inferiore appetitu dependent, sed nonnulla ad rationalem (aemulationes, dissensiones, invidiae etc.) spectant (cfr S. Aug. de civ. Dei. XIV. 2,2.). Rectius alii nomine carnis ipsam concupiscentiam, nomine spiritus tertiam SS. Trinitatis personam significari arbitrantur (cfr Est. etc., M Ev. Reithm. eic. — Mey. Steff. Lightf. etc.); sed accuratius eos loqui censemus, qui carnem quidem eo sensu explicant, quem supra indicavimus (ad v. 13), spiritum vero dicunt hic esse superiorem hominis partem , quatenus gratia sanctificante instructa et cum S. Spiritu inhabitante unita principium est actionum supranaturalium (efr ad 1 Cor. 2,13). Quem sensum indicat, ni fallor, Cai., si « de Spiritu S. perficiente spiritum nostrum hic sermonem esse » dicit; et ante eum TAÀom. : « ambulandum est ergo, inquit, spiritu , i. e. mente, ut ipsa ratio sive mens legi Dei concordet; nam spiritus humanus per se vanus est, et nisi regatur aliunde, fluctuat hac et illac, uti dicitar. Eccli. 34; non ergo perfecte stare potest ratio humana, nisi secundum quod est recta a Spiritu divino »; quibuscum re consentiens Oec. cum aliis Graecis : « carnem hoc loco dicit carnales et, pravas concupiscentias, spiritum vero gratiam Spiritus S., quae ad virtutem dirigit » (cfr Theod. Hier. etc., Wind. Bisp. Palm. etc.). Spiritu igitur (seu secundum spiritum cfr Rom. 8,4) homo ambulat, si superior eius pars, qualem descripsimus, dominium tenet, ita ut ab eius mente, quatenus gratia divina est illuminata et roborata, actiones eius procedant; a qua definitione verbis potius quam re differunt, qui spiritu ambulare dicunt esse i. q. instinctum Spiritus S. sequi. Porro ex hac definitione sponte elucet, quomodo Apostolus concludere possit : et desideria. (rectius cum Vict. Hzer. : desiderium, vel cum A'r?: concupiscentiam 7v émÜupíav) carnis non perficietis. Iure merito Aug. (Serm. 128 c. &; c. Iulian. III. 26,62 etc.) verbum perficere (*«iv) urget, quia & voluntate hominis non dependeat, num carnis desiderium habeat, sed de eo solo agatur, num desiderium carnis consensu voluntatis éxpleatur; etiam is, qui spiritu ambulat, eiusmodi concupiscentiam habere potest, sed eam non sequetur. Verum minus recte Aug. cum iunioribus nonnullis secundam sententiae partem pro praecepti continuatione habet : spiritu ambulate et nolite perficere desiderium carnis (Aug. enim legit : ne perfeceritis). Quamvis enim aptissimum sit per se istud praeceptum negativum positivo additum, graecus tamen textus (o) y3 «tManvt) hanc interpretationem vix admittit, siquidem particula o0 uí cum coni. aor. in Novo Test. non prohibere, sed asseverare recte dicitur (cfr 4,30; 1 Cor. 8,13 etc.); necessaria igitur positivi praecepti sequela exprimitur : qui spiritu ambulat, is desiderium carnis non perficiet nec libertatem suam in servitutem carnis vertet. Quod praeceptum ut neophyti sequantur, Paulus rationem quandam addit; necessaria enim et continua duorum istorum principiorum pugna descripta (v. 17) eum felicem fore insinuat, qui spiritum sequatur (v. 18), quandoquidem alterutrum sequatur necesse sit.
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17. Caro enim concupiscit adversus spiritum ; spiritus autem adversus carnem; haec enim sibi invicem adversantur, ut non (lege : ne iva yx) quaccumque vultis illa faciatis. Haud pauci velut locum parallelum, qui explicationi inserviat, huc Hom. 1,15 sqq. trahunt (cfr Est. Nat. etc., Bisp. Dr. Palm. etc.), sed ut videtur non satis recte; in loco enim allegato Apostolus loquitur in persona hominis sub peccato et Lege constituti, hic vero agitur de fidelibus sub gratia constitutis; quare etsi noster locus alteri similis esse videatur, dissimilis tamen est. Etiam in homine iusto, quamdiu in terra degit , iuxta Paulum continua habetur duorum principiorum, inferioris, quod ad peccata allicit, et superioris, quod ad virtutes trahit, lucta et pugna. Neque enim in homine regenerato caro s. concupiscentia mortua est, sed remanet atque continuo quaerit recuperare dominium amissum : concupiscit adversus spiritum, ut ei dominium eripiat; similiter autem spiritus carnem magis magisque supprimere nititur : concupiscit adversus carnem , ne haec prius dominium sibi recuperet. Quae continua lucta ex ipsa duorum principiorum natura exoritur, siquidem inter se sunt plane opposita : haec enm sibi invicem adversantur eoque tendunt, ne homo ab altero sese regi ac gubernari patiatur. Si homo spiritum sequi vult in aliqua re, caro adversatur, ne homo hoc quod vult faciat; ac vicissim si homo carnem sequi vult, spiritus adversatur, ne hoc quod vult faciat; quae duo membra una sententia complexus dicit: caro et spiritus inter se adversantur ac pugnant, ne ea quae vultis faciatis. Bene A'*', licet minus apte spiritum vocet legem Dei, carnem vero legem peccati : « Divina lex premit et fugat legem peccati consulens homini, ut vigorem naturae suae (utique gratia reformatae) custodiat, ne capiatur illecebris; illa e contrario in insidiis agens lacessit hominem blanditiis, ut spernat praeceptum legis divinae. Quum ergo consenserit (vel potius consentire velit) homo legi Dei, contradicit lex peccati, ne faciat, quod imperat lex divina; e diverso autem lex Dei revocat hominem, ne faciat, quod suggerit lex peccati ». Similiter alii antiquiores Latini (Herv. Lomb. Thom.), quamquam versione latina in errorem inducti particulam tv« gf («t non) pro consecutiva minus reete habent : « in tantum caro et Spiritus adversantur, u/ non quaecumque vultis, bona scilicet vel mala, ://a faciatis, i. e. facere permittamini ». Particula iva qoi finem indicat, quem caro et spiritus in sua pugna persequuntur (cfr Reithm. L R. Schaef. etc. — Mey Sieff. elc.). Quae explicatio mirum est, quod non omnibus probetur; plerique enim ad nexum non satis attendentes ultimo membro duo priora quasi comprehendi non viderunt ; unde factum est, ut ultimis in verbis alii de sola bona voluntate, quae carne impediatur (Lyr. Dion. Cai. Est. etc., Bisp. Palm. etc.), alii de sola mala voluntate, quae spiritu impediatur vel potius impediri debeat (CArys. Theod. etc.), agi satis arbitrarie et parum recte statuerint, Verum Apostolus duorum principiorum, utriusque fine indicato, pugnam illam, quam omnes experimur, simpliciter describit eamque ex eorum, quum de dominio concertent, oppositione necessario exoriri docet; unde colligi vult, hominem in sua agendi ratione alterutrum, aut carnem aut spiritum, ita sequi, ut utrum sequatur, ab eius electione dependeat. Quare neophytis, ut spiritu ambulare studeant, proponit, quantum bonum possessuri sint , si spiritum ducem eligant eiusque suasionibus semper obtemperent :
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18. quod si (lege : si autem ei 94) spiritu ducimini, non estis sub lege i. e. sub Legis servitute (cfr v. 1 et 4,24; 3,93 sq.; 4,1 sqq. etc.). In libertatem quidem Christus eos asseruit eamque consecuti sunt, quando credentes baptismo . Christo inserti Spiritum adoptionis filiorum acceperunt; in servitutem &utem relabuntur, quamprimum spiritui non obsequentes carni servire incipiunt. Namque ea faciens, quae Lex maledicto punit, iterum sub Lege eiusque maledicto erit : « qui enim non ducuntur spiritu, sequitur, ut carne ducantur;... sed duci a carne damnatio est » (Aug.). Quae in bac sententia negative (non estis sub Lege) quasi per litotem, eadem alibi positive Apostolus exprimit : « quicumque Spiritu Dei aguntur, i£ sunt filii Dei; non enim accepistis spiritum servitutis itérum in timore (cic 9d6ov in timorem), sed accepistis Spiritum adoptionis filiorum, in quo clamamus Abba Pater » (Rom. 8,1& sq.). Qui igitur Spiritu Dei ducti spiritu ambulant, ii non amplius servi sunt Legis terrentis transgressoribusque suis poenas minitantis neque tamen asseclis suis vires ad suam observationem praebentis, sed Dei sunt filii adoptivi atque ius habent ad aeternam haereditatem , a qua excluduntur quicumque carne aguntur (v. 21). Plerique nomine spiritus in hac sententia Spiritum S. ipsum haud male intelligunt; haec enim interpretatio loco parallelo (Hom. 8,1& Spiritus Dei) suaderi videtur; atque Apostolo, quia Spiritus S. est auctor principii supranaturalis, quod praecedente in sententia spiritum nominaverat, ac proin illo nomine connotatur, ad hanc specialiorem significationem transire licuit. Sed nibil quoque obstat, quominus bic nomine spiritus principium supranaturale rursus designari dicatur; quin etiam haec explicatio contextui esse conformior videtur. Quomodo vero neophyti, qui omnes Spiritum acceperant, se spiritu ambulare discernere possunt? Haud difficile est responsum , si ad ea attendunt, ad quae caro eos allicere nititur (19-21), atque altera ex parte illa considerant, quae propria sunt spiritus (22. 23); si priora evitantes altera in se invenient, spiritu ambulant. Praeprimis igitur vitiorum catalogum quendam proponit :
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19. manifesta sunt autem opera carnis, quae sunt fornicatio, immunditia, (impudicitia,) luxuria,
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99. idolorum servitus, veneficia, inimicitiae, contentiones, aemulaliones, irae, rixae, dissensiones, sectae, 91. invidiae, homicidia, ebrietates, commessationes, et his similia, quae praedico vobis, sicut praedixi, quoniam qui talia agunt, regnum Dei non consequentur. Ex fructibus cognoscitur arbor (Matth. 129,33) ; caro quoque, si hominem allicit et sollicitat, ei bonum quoddam praesentat ac promittit, ac fieri potest, ut promissionibus suis eum fallat; sed si hominem iam seduxit, manifestum fit, quodnam bonum ab ea promissum fuerit. Coram omnium enim oculis aperta (gavepé manifesta) sunt eius opera. atque ex iis eorumque sequela , quum a regno Dei excludant, neophyti cognoscere poterunt, quantopere servitus carnis sit fugienda; sed ex iis quoque, si ipsi ea in se inveniunt, quemnam ducem secuti sint, evidentissime cognoscunt neque amplius sese ipsos de animi sui statu fallere queunt. Quia alibi quoque Apostolus vitiorum catalogos exhibet (cfr Rom." 1,29. 20; 13,13; 4 Cor. 6,9. 10; 2 Cor. 12,20. 21 ; Eph. 5,3-5) neque tamen semper eadem peccata eodem ordine recenset, cumi Thom. iure concludimus, eum « non intendere omnia vitia ordinate et secundum artem enumerare, sed illa tantum, in quibus abundant et in quibus excedunt illi ad quos scribit ». Quam parum completa sit enumeratio, Paulus ipse docet in flne addens : et his similia; eum ad statum eorum , quibus scribit, attendisse, ex magno numero apparet peccatorum contra proximos, quae deesse in ecclesiis non poterant, in quibus iudaizantes novis suis doctrinis dissidia provocabant ; ordinem tamen non plane neglexit, siquidem quatuor vitiorum genera a plerisque recte distinguuntur. Primum genus iuxta meliores codd. graecos et latinos tria peccata contra sextum praeceptum decalogi complectitur : xoove(a fornicatio , dxaüxpaa immunditia, dcc.ye«x luzuria (de quibus cfr ad 2 Cor. 12,21, p. 341, ubi alio ordine recensentur). Textus rec. graecus cum multis antiquis Latinis (cfr VV. LL.) his tribus praemittit : goyela adulterium; quod vero a Vulg. Clem. tertio in loco nominatur impudicitia, id ex altera versione procul dubio est insertum; aut 4xa8apsís enim aut de(ly«e (quae vox in 2 Cor. 12,21 vertitur impudicitia) hoc nomine exprimitur; S. Cypr. (c. Iud. testim. Il. 64) pro luxuria habet spurcitiae, quae versio, quum deéiyea sit effrenis libido. praeferenda videtur. Secundo in loco duo peccata nominantur contra Deum : eibooAatoela. ídolorum servitus et qapi.zxeta. veneficia. Priore nomine forte non tam ipsa idolorum veneratio et adoratio intelligenda est, siquidem vix erat timendum, ne neophyti eousque progrederentur, quam indirectus deorum cuitus, cuius periculo quum participatione in epulis sacrificalibus tum aliis superstitiosis ritibus retentis facillime sese exponere potuerunt (cfr ad 1 Cor. 10,14). Porro vocabulo espgaxtiac, quod a Vulg. semper veneficia (Apoc. 9,21; 18,23) redditur, Alexandrini varia nomina hebraica (m'b95 Is. 41,9. 12 etc. ; n'o? Exod. 7,22 etc.; o" Exod. 1,11) reddunt, quae omnes magicas artes incantationesque significant; atque hic sensus nostro quoque in loco (uti in Apoc.) vocabulo competit, ita ut cum Thom. etiam plerique latinum nomen veneficia eodem sensu recte explicent. Novem sequuntur in tertio loco peccata contra proximum, sed attendas velim nullum inter ea esse, quod contra bona fortunae (cfr 4 Cor. 6,10) aut famam (cfr 2 Cor. 12,20) proximi sit. Primo nomine Zyge« inimicitiae quasi genus indicatur; octo autem subiiciuntur velut species, quae pro affinitate sua dispositae sunt. Vicinae enim inter se sunt £pi (vel Éfpsu) con- . tentiones et Ge (vel Go) aemulationes, uti etiam Gvpol irae et dpéisiei rizae ' (de quatuor his nominibus eodem ordine dispositis cfr ad 2 Cor. 12,20; p. 339; et de duobus prioribus solis cfr ad 4 Cor 3,3) ; affines quoque sunt àixosvacíac dissensiones vel potius dissidia et olpéatu, sectae vel haereses; alte- " rum tamen nomen sine ullo dubio de dissensionibus religiosis explicetur oportet, nam hac significatione semper in Novo Test. usurpatur (cfr ad - 4 Cor. 11,19). Ultima demum duo membra q6óvox invidiae et qóvox homicidia (cfr Rom. 4,29) non tam propter internam affinitatem (quia ex invidia orian- tur bomicidia cfr 1 loan. 3,12), uti aliqui volunt, quam propter bomophoniam coniuncta sunt. Quartum genus duo complectitur peccata contra temperantiam : píüat ebrietates et xàyot comessationes (cfr Rom. 13,13; 4 Petr. 4,3). Pro « comessationes ». Amiat. aliique boni Vulg. codd. quidam legunt « cornissationes », idque ut videtur rectius; neque enim a latino comedere, sed a graeco x&nx, 'xepgdtav derivatum est latinum comissari. « Kayoc autem, inquit S. Jsid. Pel. (Epist. I. 156), est tibiae cantus cum largiore vino ad voluptatem libi- ' dinemque exstimulans atque per cymbala cantilenasque convivas mulcens ac deliniens »; proprie tamen apud profanos significare videtur pompam bacchanalem nocturnam hominum ebriorum lascivorumque, qui post copiosa epula cum taedis instrumentisque musicis in Bacchi maxime aut alterius numinis honorem temulenta agmina per plateas ducunt aut ante .fores amicorum amicarumve tibiis vocibusque canunt (cfr Passo Lex. Grimm etc.) ; atque hanc quoque significationem vox habet Sap. 14,23, ubi xí&yot à Vulg. quidem redduntur vigiliae (quia epula in multam noctem producuntur) sed cum :seXMra« vtxvogóvor, (initiationibus, quae puerorum occisorum sanguine flebant) et xovgloi; uvarnplow (occultis mysteriis) connumerantur. Quo tempore inter neophytos praesens adfuerat, Paulus eos ab istis vitiis absterruerat poena proposita , quam illi effugere nequeunt, qui isis sese dedunt; sed idem monitum nunc repetendum duxit : quae praedico vobis nunc his literis, sicut praedizí praesens apud vos, quoniam qui: talia agunt etiam nunc postquam ad fidem venerunt, regnum Dei non consequentur (o9 xXzgovou:ícovctw non. haereditabunt efr 1 Cor. 6,10; Eph. 5,5). Lomb. cum Aug. &dnotat « non dici : qui baec omnia fecerint aut simul habuerint, sed qui talia agant, , quia etiam singula regnum Dei tollunt », ac similiter Hier. : « non refert, uno quis a beatitudine excludatur, an pluribus, quum omnia similiter excludant ». At quomodo id esse possit, interrogant alii (cfr Thom. Cai. Salm. Est. Nat. eic.), quoniam nonnulla ex enumeratis (contentiones, aemulationes etc.) genere suo non sint mortalia. Respondet Thom., quaedam secundum genus suum (fornicationem , homicidium etc.), reliqua « secundum suam consummationem, sicut iram, cuius consummatio sit in nocumentum proximi », esse mortalia; accuralius vero Saím. cum Ca. respondet : « haec omnia intelligenda esse cum duabus conditionibus, quae in materia morali semper subintelliguntur; altera ex parte formae, ut opera ista fiant ex intentione et deliberatione; altera ex parte materiae, ut sint eiusmodi quae notabiliter noceant aut ipsi agenti aut proximo ». | Catalogo vitiorum Apostolus alterum virtutum opponit, quibus neophyti , num spiritu ambulent, dignoscant :
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22. fructus autem spiritus est caritas, gaudium , pax, (patientia ,) benignitas, bonitas , longanimitas , 93. (mansuetudo ,) fides , modestia , continentia (castitas) : adversus huiusmodi non est lez. Cum Graecis (CArys. Mopsu. Oec. Theoph.) etiam multi iuniores et moderni (Just. Lap. etc., Retthm. etc.) nomen /ructus spiritus adhiberi censent, ut virtutes non a nobis solis esse, sicut peccata, sed simul benignitati divinae deberi significetur. Accuratius tamen TÀom. nomine illo duo innui monet, virtutes nimirum esse aliquid delectabile atque ex natura nobis divinitus data exoriri. Nam « quod producitur ex aliquo praeter eius naturam, non habet rationem fructus, sed quasi alterius germinis; opera autem carnis et peccata sunt praeter naturam eorum, quae Deus nostrae naturae inseruit; Deus enim humanae naturae quaedam semina inseruit, sc. naturalem appetitum boni et cognitionem, et addidit etiam dona gratiae; et ideo quia opera virtutum ex his naturaliter producuntur, fructus dicuntur; non autem opera carnis ». Quibus alibi addit (Summ. theol. If. 1. qu. 10. a. 1) : « si igitur operatio hominis procedat ab homine secundum facultatem suae rationis, sic dicitur esse fructus rationis; si vero procedat ab homine secundum altiorem virtutem , quae est virtus Spiritus S., sic dicitur esse operatio hominis fructus Spiritus S,. quasi cuiusdam diviui seminis », vel ut iterum in Comm. habet : « dicitur ergo fructus spiritus, qui consurgit in anima ex seminatione spiritualis gratiae ». Porro singulari numero (fructus autem spiritus est... 6 9& xagnbc «o0 mvtüpacTós avt...) Paulus utitur, quamvis pluralem de vitiis adhibuerit (opera carnis TX fpya 745 cx2x6;), quia vitia quidem singula in homine adesse possunt eumque a regno excludunt, una autem virtus, si vere perfecta est, cum aliis necessario est coniuncta, quandoquidem omnes in caritate radicantur et quasi continentur (cfr ad 1 Cor. 13,&), neque una ad regnum obtinendum sufficit, nisi cum reliquis sit coniuncta (cfr Cai. Salm. Est. Iust. etc. , Wind. Reithm. etc.). yeraxóvns benignitas (1. c. benigna est), dyatcüvn bonitas, i. e. probitas (cfr ad 4 Cor. 43,5 : non quaerit quae sua NoN sunt), ricv« fides i. e. aut fidelitas, qua aliquis promissis stat, aut melius (iuxta 4 Cor. 13,7 omnia credit) Sancta atque prudens simplicitas, qua aliquis proximis confidit, xpabzrc iuxta Vulg. quidem modestia, sed iuxta Aug. Hier. rectius mansuetudo (4 Cor. 43,5 non irritatur). Vitiis carnis demum contra sextum praeceptum . opponitur Zyxeézeux. continentia, cui a textu rec. et a. Vulg. additur &vefa castitas. Quemadmodum in fine catalogi operum carnis, quid de iis sentiendum esset, Paulus diserte monuit, ita nunc etiam quid de fructibus spiritus iudicandum sit exponit. Vitia a regno Dei excludunt, unde evidens est, Legem adversus illa esse, siquidem poenae, quas comminatur, omnes ferient, qui uno ex illis sunt infecti; qui igitur opera carnis habent sub Lege sunt. Verum aliter se res habet de fructibus spiritus : adversus huiusmodi non est Lez; neque enim virtutum opera poenis afficit neque adversus illos, qui virtutibus sunt ornati, minas promulgat; qui igitur spiritu ducuntur fructumque spiritus producunt non sunt sub Lege (v. 18). Interrogant interpretes, utrum Auiusmodi (sv *woóruv) neutrius generis sint et ad opera virtutum referatur, an potius masculini generis sit atque eos designet, qui fructum spiritus habent; prior sententia plerisque Latinis et modernis, altera Graecis praeplacet. Proxime quidem opera designari videntur, uti v. 21. «x 7(274 (talia) sunt opera carnis; at sicut ibi loquitur de iis, qui talia agunt (oi 7x *ovxüz« v piccovttc), ita hic quoque connotavit eos, qui fructibus spiritus sunt ornati; utraque igitur sententia apte conciliatur. Quare etiam a Latinis non minus quam a Graecis velut sententia parallela recte 1 7ém. 1,9 allegatur : « Zusto Ler non est posita, sed iniustis »; minis enim et poenis suis solos iniustos constringit, sed minae eius ad illum non spectant, qui spiritu agitur instinctuque Spiritus S. ea omnia facit, ad quae Lex minis poenisque suis hominem adducere vult. Postquam hac ratione ostendit, quomodo neophyti, num revera spiritu ambulent, cognoscere queant, Paulus, ut eos ad rectam viam eligendam exhortetur, paucis docet, in ipsa Christiani notione praeceptum suum, ut spiritu ambulent, esse fundatum. Fructus enim illi spiritus, quos enumeravit, ex ipsa Christiani natura sponte profluunt :
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94. gut autem sunt Christi, carnem (suam) crucifizerunt cum vitiis (sathípac:v, rectius Aug. : passionibus!) et concupiscentiis; 95. si dum modestia (Col. 3,12; 2 Tím. 2,25). Quum etiam Act. 24,25 iyxpáteux a Vulg. vertatur castitas, tertium quoque membrum quod abundat ex alia versione esse insertum coniicere licet. 1. Hier. adnolat : « ubi lalinus interpres titia posuit, in graeco ra0zuata i. e. passiospiritu vivimus , spiritu et ambulemus!. Prior sententia satis est clara, dummodo ad ea attendamüs, quae Apostolus alibi de nostra insertione in Christum et de nostra morte cum Christo docet (2,19 sqq.; Rom. 6,1 sqq.; 7,1 sqq.; 8,1 sqq.). Baptismo enim Christo in cruce morienti inserimur et cum Christo moritur et sepelitur vetus noster homo , i. e. caro cum suis passionibus et concupiscentiis, ex lavacro baptismatis &utem emergitur novus noster homo, ita ut in nobis iam ipse Christus per Spiritum suum vivat; novum in nobis exortum est principium vitae, novam accepimus formam, qua vivimus vitam supranaturalem. Unde sua sponte monitum fluit, quo ad praeceptum v. 16 propositum revertitur : si per novum illud principium vivimus, debemus etiam secundum illud principium vivere : « si per spiritum vitam habemus, spiritualiter conversemur et non carnaliter Legi serviamus » (Pel.). Ad v. 15. respiciens Apostolus ultimo c. 5. versu neophytos attentos reddit ad illud vitium, in quo quum partium studium tum continuae eorum rixae litesque ex illo exortae praecipuum suum habere videbantur fundamentum. Magna autem cum caritate primam pers. plur. adhibens monet :
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96. non efficiamur inanis gloriae cupidi , invicem provocantes , invicem invidentes. Vanae enim gloriae cupidus, 1. e. « qui, ut tenuem huius mundi gloriam a spectatoribus aut auditoribus capiat, agit vel loquitur » (S. Basil. Reg. brev. 52.), eo facillime perveniet, ut arrogantia superbiaque alios irritet provocetque, aliis vero, a quibus se superari videt, invideat invidiaque sua ad alia peccata proripiatur. « Livor enim, inquit S. Cypr. (de zelo ac livove 6.) radix omnium malorum est, fons cladium, seminarium delictorum, materia culparum », ita ut, « si quis penitius inspiciat, nihil inveniat magis Christiano cavendum, nihil cautius providendum, quam ne quis invidia et livore capiatur » (1l. c. 3.). Itaque vanae gloriae quoque studium caritatem fraternam destruit, neque tam dissensio, quae iam inler Galatas adfuerit, studium gloriae vanae et invidiam peperit (id quod Theod. censet), quam ex illo stndio exorta est. Dissentiunt interpretes, utrum haec sententia praecedenti sectioni velut clausula sit addita, an potius novae sit quasi prooemium et thesis; equidem hoc monito Paulum pro more suo duas sectiones colligasse dixerim, ut eodem cum iure ad alterutram trahi possit; ex praecedente enim, in qua neophyti opera carnis, inter quae invidia recensetur, vitare iubentur tamquam corollarium profluit, sequentem vero praeparat, in qua praeprimis modestia ac mansuetudo commendatur, qua suae quisque ipsius infirmitatis memor impeditur, ne fratres peccantes dure corripiat (1,2) seque ipsum aliis praeferat (3-5). 6,1. Fratres, et si praeoccupatus fuerit (ngoXnuq07) homo in aliquo delicto , vos qui spirituales estis huiusmodi instruite (xavapst,eze Hier. : perficite cfr ad
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ΤΙ n'est point aisé de déterminer le texte. On peut regarder comme cerἰδίῃ qu'il faut lire οὖν après στήχετε, ef placer ἡμᾶς avant Χριστός, Mais il y a trois variantes principales sur le début du verset. La leçon τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν est acceptée par les critiques d'après l'autorité très imposante de NABC*D* P 17. 78, sah., memph., arm. Maïs, sauf C et D primé manu, on peut regarder cette lecon comme presque uniquement égyptienne. La leçon du texte reçu τῇ ἐλευθεοίχ À est celle des Syriens : E K L, les cursifs, les deux traductions syriaques, Basile, Chrys. etc. Enfin les latins ont ἢ ἐλευθερίᾳ avec FG,anc.-lat., Ve., œoth., etc. et, d'après Zahn, Marcion. Maïs, étant donné le caractère très latinisant de FG, il est probable que le grec n'est que la traduetion du latin qua libertate, qui traduit rondement la variante syrienne. Sur quoi l’on peut remarquer que, de toute façon, deux traditions sont pour lier cette phrase à la précédente. De cette manière le sens est clair : « nous sommes les fils de la femme libre, liberté que nous devons au Christ ». La liaison est aisée avec l'idée de liberté nécessairement l'apanage d’une naïissance libre, et le Christ est mis en relief comme l’auteur de la liberté. Cette leçon est donc assurément la plus facile. Ce n’est pas une raison décisive de la sacrifier à l'autre qui est presque inexplicahle. Elle commence d'une façon très abrupte, par un datif qui ne peut être qu’un datif commodi : « Le Christ nous a délivrés pour la liberté, pour que nous soyons et demeurions libres Maïs cette pensée serait plus simplement exprimée par εἰς ἐλευθερίαν. Le datif commodi est étrange, car la liberté ne saurait être dans l’intérêt de la liberté Nous ne le proposons que faute de mieux. Lietzmann, après Deissmann, rappelle que la formule ἐπ᾿ ἐλευθερία se trouve dans les nombreux diplômes d'affranchissement trouvés à Delphes parla mission française. D'ailleurs l’analogie est fort éloignée quant à la réalité des choses, car le dieu était censé acheter pour le délivrer l'esclave qui avait déposé la somme d'argent. Quel contraste avec l'appel gratuit du Christ à la liberté! — στήχετε οὖν, « tenez bon! » (Π Thess. 11, 15). στήχω, de basse grécité, de Yornxa parfait de ἵστημι, signifie seulement « se tenir debout », mais dans le sens où nous disons : « il faut tenir! » Ce qui prouve bien qu’on n’est pas tombé, mais n’est pas incompatible avec une situation grave. — πάλιν confirme ce que nous avons vu plus haut sur 1v, 9, d'une certaine assimilation entre le paganisme et le judaïsme, en tant que doctrines de crainte et de servitude, Telle religion païenne était fort exigeante, et ressemblait à un joug; le judaïsme était un joug, et l'embrasser, de la part des Galates, gentils convertis, serait se mettre « de nouveau » sous un joug. — ἐνέχεσθαι, « être engagé dans » (ef. IT Macch. v, 148), « être pris au piège, » lait image; on voit le taureau agitant la tête prise dans 16 joug, sans pouvoir le secouer.
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ἴδε, d'après la prononciation de la ἀοίπὸ, car les Attiques prononçaient Bi. Ce mot n'a plus que rarement la valeur d’un impératif, 2 pers. du sing. Iei c'est simplement : voici. — ἐγὼ Παῦλος, sans doute comme apôtre, mais aussi : moi Paul, auquel on reproche de ménager la Loi à l'occasion (οἵ, τ, 40; v, 11), moi qui suis Israélite de la race d'Abraham, de la tribu de Benjamin (Rom. χι, 1), qui ai été si ardent pour nos traditions paternelles (Gal. r, 14), qui, par conséquent, ne suis point suspect comme pourrait l'êtreun gentil converti, d'avoir des préjugés contre les Juifs et contre leur Loi... — ἰάν περιτέμνησθε, c'était le pas décisif; celui devant lequel on reculait même après s'être rapproché des Juifs, et que les Galates, du moins dans l'ensemble, n'avaient pas encore fait. Or Paul déclare que s'ils passent outre, le Christ ne leur servira de rien. C’est donc que la circoncision n’était pas envisagée comme une chose indiiférente, quon pouvait pratiquer dans certains cas pour vivre en paix avec les Juifs, mais comme une condition indispensable au salut. Les docteurs juifs qui consentaient à la différer pour les prosélytes, leur enjoignaient de la recevoir avant de mourir, comme on paye la taxe si lon veut passer l’eau avant le départ du bateau (Le Messianisme chez les Juifs, p. 286). C'était sans doute parce qu'elle était une sorte de baptême sanglant, regardé peut-être par les faux apôtres comme plus important que le baptême chrétien, que Paul déclare qu'en pareil cas le Christ ne servirait plus de rien. Hit il expliquera pourquoi. Sur ce versct M. Loisy déclare « tout cela est la question même, qui peut se résoudre par oui ou par non selon la signification que l’on attache aux obscrvances ». Tout dépend en effet de cette signification, mais qui peut nous renseigner sur le sens que donnaient à la circoncision les judaïsants opérant chez les Galates, si ce n'est Paul ? Entraîné par l'évidence des textes, Gornely concède ici {sur v. 8) : contertus docet, de iis agi, qui circumeidi volunt, quia circumcisionem necessariam esse, utique erronee, credunt.… ex ea (Lege) eius nimirum operibus (cfr. ad 3, 11), iustitiam saluiemque se inventuros esse putant.
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δέ oppose les deux versets 3 et 4 à l'illusion sous-entendue que Paul veut détruire. Peut-être les Galates pensaïient-ils qu’en se faisaient circoncire sans cesser d'être chrétiens ils se feraient une voie plus facile que celle du judaïsme, plus sûre que celle des simples chrétiens. Paul a brisé par une phrase, mais il va s'expliquer. — μαρτύρομαι, au sens propre : « je prends à témoin », avec l'accusatif de ce qu'on appelle en témoignage. Dans la Æoinè, l’accusatif tombe, mais le sens de « j'atteste solennellement » (Act. xx, 26) est toujours différent de celui de μαρτυρῶ, « je suis témoin — πάλιν est une allusion soit à l'affirmation équivalente du v. 2, soit aux enseignements de Paul dans son second voyage. — παντὶ ἀνθρώπῳ περιτεμνομένῳ, donc sans aucune exception, naturellement dans les circonstances où sont les Galates, et pour ceux qui se font actuellement circoncire, non pour ceux qui l'auraient été après leur naissance. Ils seront obligés à pratiquer toute la Loi parce que la circoncision est une affiliation à Israël auquel la Loi est imposée depuis que ses pères ont contracté l'alliance. Il en est ainsi de toute loi religieuse, fût-elle nulle. Si on s'engage à la pratiquer, on est tenu par la conscience et l'on pèche quand on manque aux préceptes. Mais pourquoi rappeler ces choses aux Galates? Peut-être les docteurs judaïsants dissimulaient-ils au début l'étendue des obligations assumées. Ou bien serait-ce que les Galates, er partie assimilés aux Phrygiens, étaient séduits par la pensée de verser le sang pour expier et pour s’attirer la faveur divine, ardeur mal inspirée qui s’est manifestée avec tant de fureur dans les mutilations des prêtres de Cybèle et d’Attis et dans les tauroboles? Ils s’imaginaïent peut-être que par là ils ne s'engageaient pas à pratiquer toutes les prescriptions légales. Ce partage était assez commun chez les prosélytes. Épictète : « Quand nous voyons un homme être moitié ceci, moitié cela, nous disons : « IL n'est pas Juif, mais « il joue le Juif ». Le brave stoïcien pensait, comme Paul, qu’il faut être sérieusement ce qu'on prétend être (ARRieN, 11, 9, 19-21),
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Voici enfin le mot décisif : il s'agit de pauvres égarés qui se justifient dans la Loi, et c'est à eux que Paul en ἃ : οἵτινες ἐν νόμῳ δικαιοῦσθε. Le présent suppose qu'ils sont en train de se faire une justice, du moins dans leur pensée, au moment où ils vont s’imposer le joug de la Loi. Il faut être un intrépide partisan du sens luthérien déclaratif pour traduire avec Sieffert « vous qui êtes reconnus justes » (als gerecht anerkannt werden), car il s'agit évidemment ici d'un effort frustré qui ne peut être reconnu par Dieu. — κατηργήθητε, ἐξεπέσατε, par cette démarche, s'ils la mettaient à exécution, ils auraient d'un seul coup perdu leurs privilèges de chrétiens (aoristes après un présent qui est en réalité hypothétique, sinon dans la forme; cf. Jo. xv, 6 où la condition est exprimée). — κατηργήθητε ἃ été rendu par la Ve. d'après son sens primitif. Du sens de « rendre inutile, priver de sa force, abolir » est venu pour le passif le sens dérivé de : « être privé de, séparé de », comme a traduit la Vg. dans Rom. var, 2. 6 solutus esse. Donc les Galates rompraient l'union avec le Christ. 11 n'est pas douteux que cette union donne au chrétien une vie divine, réalité surnaturelle dont il sera privé par la séparation. Mais il ne semble pas que Paul ait exprimé la perte de cette réalité en disant τῆς χάριτος ἐξεπέσατε, car χάρις, d'après son usage, signifie plutôt la faveur de Dieu que proprement la grâce sanctifiante. Le verbe ἐχπίπτειν indique qu'on sort d’un état (11 Pet. m1, 47 μὴ... ἐχπέσητε τοῦ ἰδίου στηριγμοῦ) : cf. PLur Gracch. xxt : ἐχπεσεῖν καὶ στέρεσθαι τῆς πρὸς τὸν δῆμον εὐνοίας, Ici il exprime à la fois deux idées, « déchoir et être privé » de la faveur divine. C’est une exacte opposition à ἐν νόμῳ δικαιοῦσθαι : qui cherche sa justice dans la Loi renonce au régime de grâce, où on la reçoit de Dieu par pur don.
5:5
ἡμεῖς γάρ — on attendrait plutôt ἡμεῖς δέ, « quant à nous ». Mais Paul veut dire davantage; ceux qui sont dans la bonne voie convainquent les autres d'erreur; on peut argumenter d'après eux : « vous vous trompez, car nous espérons » etc. — πνεύματι est, d’après les Grecs, l'Esprit de Dieu qu'ont reçu les Galates (πι, 2. 5; 1v, 6); d’après les Pères latins en majorité, c'est l'esprit, en tant qu’opposé à la chair, principe des actions chrétiennes, ajouté à notre nature, et par conséquent moins distinct de nous-mêmes que l'Esprit qui dirige les enfants de Dieu. Le choix dans l'interprétation est le plus souvent très malaisé, précisément parce que cet esprit intérieur est une participation de l'Esprit divin (οἵ. Rom. vir, 14 55.). Comme dans v, 16 il s’agit certainement de l'esprit participé, il doit en être de même ici. Car il ne faut pas joindre πνεύματι avec x πίστεως coinme si c'était l'Esprit donné ensuite de la foi; ce sont deux principes d'opération distincts (même Sieffert et Corn. qui tiennent pour l'Esprit de Dieu), l'esprit marquant l'énergie impulsive, la foi assurant la conviction qui est à la hase de la vie chrétienne. — ἀπεχδεχόμεθα « nous attendons avec une grande tension »; οἷ. Rom. vu, 19. 23. 25, passage parallèle à celui-ci, et où ἐλπίς (Rom. vint, 24) est pris au sens objectif. Il est impossible en effet de prendre ἀπεχδεχόμεθα comme synonyme de ἔχομεν, « nous avons », auquel cas l'espérance pourrait être la vertu. Ce qu'on attend c'est une réalité, l’objet de l'espérance. Nous disons de même les espérances éternelles. Sur cet usage de ἐλπίς pour la chose espérée, cf. Tit. τι, 13 προσδέγεσθαι τὴν μαχαρίαν ἐλπίδα, IT Macch. νη, 14 τὰς ὑπὸ τοῦ Θεοῦ προσδοχᾷν ἐλπίδας, cf. Col. 1, 5; Hebr. vi, 18. Ce point assuré, quelle modification pour ἔλπίδα résulte du génitif δικαιοσύνης ? La justice ne peut être la chose espérée par un chrétien, car la justification dans la doctrine de Paul est l'entrée dans la vie chrétienne. Il n’y a pas de justification eschatologique dans ses textes, pas même Rom. v, 19 (cf. Comm. Rom., p. 131, 134 ss.). Il faudra donc qu'ici δικαιοσύνης soit un gén. subjectif, l'espérance qui est celle de la justice, que la justice fait espérer. On ne trouve jamais dans Paul la justice comme synonyme de la vie éternelle. La gradation de M. Loisy : « la justice espérée, la justice finale, la vie éternelle », ne pourrait s'appuyer sur aucun texte. Notre sens est d’ailleurs en harmonie avec le contexte. Tandis que les judaïsants, essayant de se justifier dans la Loi, perdraient le bénéfice du don divin, les chrétiens, déjà justifiés, n’ont plus qu'à se tourner vers l'espérance fondée sur la justice donnée. Bousset reconnaît que la justice est le bien religieux donné par la justification, mais il renvoie cette justification à l'avenir; rien de plus contraire à la doctrine de Paul (Rom. v, 1 etc.).
5:6
γάρ pour appuyer les motifs d'espérer sur un fondement solide. On a fait accroire aux Galates que la circoncision était nécessaire au salut, non; d'ailleurs ce n’est pas non plus une chose mauvaise en soi; circoncision el prépuce sont choses indifférentes, qui appartiennent au vieil homme. Le circoncis n’a pas à dissimuler son Ctat, ni l'incirconcis à changer le sien. Si Pau] pe se contredit pas grossièrement, il ne rétracte pas ici ce qu'il vient de dire pour empêcher les Galates d'être circoncis; c'est donc que le sens qu'ils y attachaient faisait d'une chose indifférente une chose mauvaise. M. Loisy sur le v. 2: « Paul n’a pas mesuré la portée de ses paroles, car il aurait dû exclure tout aussi bien les judaïsants, et Jacques leur chef, et lui-même qui admettait la pratique des observances par les Juifs convertis. » Paroles légères, qui tiennent peu de compte de ce v. 6. — ἐν Χριστῷ Ἰησοῦ, dans le christianisme, mais tel que l'entend Paul, d’une vie unie à Jésus-Christ, animée par son Esprit. — οὔτε... τι ἰσχύει « n'a de force », pour atteindre les espérances de l’autre vie. — πίστις « la foi », à la base. — évepyouuévn, « agissant »; dans le N. T. le verbe est toujours au moyen, comme Goruely le note, quoiqu'il affecte de ne pas se décider entre le moyen et le passif. D'après lui les Grecs sont plutôt pour le passif, muis les Latins pour le moyen, sauf Tertullien, Ado. Mare. NV, 4 : dicendo per dilectionem perfici. Il semble qu'après la Réforme Les exégètes catholiques ont cru le sens passif plus favorable à la théorie de la foi animée par la charilé, comme par sa forme. D'ailleurs ce passage, même avec le verbe au moyen, n'est absolument pas contraire à la doctrine catholique laquelle n'a jamais prétendu que la foi était constituée par la charité. Mais ἃ autre part Paul ne dit pas non plus que la charité découle de la foi. Et l’on ne voit pas qu'on puisse être ἐν Χριστῷ sans lui être uni par la charité. Sans la charité, la foi serait sans action dans la vie chrétienne; comment la charité serait-elle absente au moment où cette vie est donnée à l'âme par la justification? Celui qui est justifié est en état de recevoir l’objet de son espérance; c'est donc que sa foi est accompagnée de la charité, puisque c’est l’union des deux qui peut quelque chose, la charité étant la principale source d'action. Paul aimait à mettre dans un relief singulier la foi, l'espérance et la charité; ef. 1 Thess. τ, 3; Col. 1, 4. 5, qui peuvent servir de commentaire à notre texte, et le célèbre éloge de la charité I Cor. xmi. — ἀγάπη se manifeste de plus en plus comme un mot du judaïsme; [il est extrêmement rare dans le grec hellénistique ; on peut citer maintenant Pap. Ox. 1380 I. 28 et 109 du 119 5. commençant]. Maïs, tandis que dans les LXX ἀγάπη remplace ἔρως un peu suranné, dans la Lettre d’Aristée (n/1® siècle avec J.-C.) 1} a un sens plus haut (ὃ 229), et dans la Sagesse il se dit de l'amour pour Dieu (Sap. u1, 9) ou pour la Sagesse (νι, 18). C’est donc par les Juifs alexandrins que ἀγάπη ἃ pris un sens noble, ce qui était d'autant plus aisé que le mot était moins commun et pour ainsi dire encore intact. D'ailleurs ἀγάπη vient du verbe ἀγαπάω dont l'usage était plus répandu (WAM.). Le mot qui ne se trouve ni dans les Actes, ni dans Marc, a sans doute reçu son sens définitif de saint Paul. Il se trouve une fois dans Mt. et dans Le., deux fois dans l'Apoc., mais souvent dans les écrits de Paul, de Jean, de Pierre et de Jude.
5:7
ἐτρέχετε καλῶς suppose une course dans le stade. Paul aime cette image des corps penchés en avant, d’une marche rapide, d'un effort intense, les yeux fixés vers le but où est la récompense; cf. 11, 2; I Cor. 1x, 24-27; Phil. ant, 14; 11 Tim. 1v, 7. — ἐγκόπτειν, primitivement couper la route à quelqu'un, donc avec le datif; puis dans le sens d'empêcher, avec l'accus. (Act. xx1v, 4; I Thess. nr, 18). — La variante ἀνέκοψεν du teste reçu est peu séduisante, car ἀναχόπτειν signifie « réprimer »; il se dit des crimes dans les papyrus (MM.). Si on l'entend comme Lightfoot de ceux qui étaient chargés d'arrêter les coureurs (Tuuc. V, 50), il faudrait supposer que Les Galates étaient hors du bon chemin quand ils couraient si bien, ce qui n’est pas le cas. — ἀληθείᾳ, absence de l’article {entre crochets dans Soden) est difficile à expliquer. Paul ne s’en lient pas toujours à des règles très fixes dans l'emploi de l'article; d'autant qu'il s’agit sûrement ici d’une vérité bien déterminée, à savoir lévangile tel qu'il l'a prêché. — μή, après un verbe d'empêchement comme après un verbe de volition, parce que celui qui empêche veut que la chose ne se fasse pas.
5:8
Au v. 7 πείθεσϑαι n’a aucunement le sens de persuader, mais d'obéir. Ilne semble donc que πεισμονή, « persuasion 5, soit en relation avec ce verbe. πεισμονή (hapax dans le N. T., usité par les Pères) peut s'entendre au passif ou à l'actif. Dans le premier sens (conviction) ce serait presque l’adhésion donnée par les Galates. Mais d'après le rythme de la phrase ce doit être le sens actif (suggestion); la πεισμονή si elle ne vient pas de Dieu émane de quelque autre, c’est une suggestion qui n’est pas l'appel de Dieu. En somme Paul suppose que les lecteurs ont résolu la métaphore du v. 7 : ceux qui empéchaient les Galates de courir étaient des prédicants qui leur suggéraient de ne pas rester fidèles à son évangile. Cette (ἡ au sens démonstratif, Vg. ἡ αθο) suggestion qui les arrête dans la bonne voie n’est pas de celui qui les appelle, c'est-à-dire de Dieu, car c’est lui qui appelle; cf. 1, 6. Le présent χαλοῦντος ne s'explique pas parce que l'appel est éternel de la part de Dieu, cf. καλέσαντος (1, 6); mais parce que la métaphore du stade suppose l'invitation aux coùreurs durant tant que la course n’est pas terminée, comme la marche dans 1 Thess. n, 12 (ef. Phil. τα, 44, et encore le présent I Thess. v, 24). Sieffert et Cornely préfèrent regarder ὁ χαλῶν presque comme un substantif, Zahn a donné une interprétation nouvelle des vv. 7 et 8. Il tient pour authentique la leçon μηδενὶ πϑίθεσθε après πείθεσθαι, et lit À πεισμονή. Le sens serait : « Vous couriez bien, qui vous a empêchés? Quant à ne pas obéir à ce qui est vérité, n'obéissez à personne en cela, laquelle facilité ne vient pas de celui qui vous appelle ». Mais la variante nemini consenseritis de l'ancienne latine ne figure que dans le ms. G {sous la forme d’un second πείθεσθαι) par l'influence latine. On ne peut rien bâtir là-dessus, non plus que sur l’omission de οὐχ au v. 8, qui paraît purement latine.
5:9
C’est une manière de proverbe, aussi dans I Cor. v, 6. À prendre simplement le rôle du levain, c'est le symbole de l’action exercée par une quantité peu considérable, mais énergique, sur une masse inerte. Sauf dans Mt, x, 88 et Le. χα, 20 5, (parabole du levain) où le règne de Dicu est comparé au levain par une simple comparaison-parabole, le levain est le symbole d'une influence mauvaise; dans les idées anciennes — assez conformes aux nôtres, — la fermentation est une corruption. Mais que représente ici le levain? Les opinions sont en balance, depuis les Pères. Les uns disent : un point de doctrine fausse accepté, vous serez amenés à prendre toute la doctrine judaïsante (Chrys. Théoph. Luiher, Lips. Sief.). Pour les autres (Théodoret, Jér. Aug. Corn. Zahn etc.), le levain représente les agitateurs, ou plutôt les Galates déjà séduits et devenus judaïsants. Cette dernière opinion parait certaine. Assurément le levain peut représenter une mauvaise doctrine ou une mauvaise pratique, mais son influence ne s'étendrait pas sur la bonne doctrine elle-même pour la contaminer, car cela est impossible; elle l'éliminerait plutôt (v, 4). Dire que l'adoption d'un point entraînera l’adoption du tout, c'est sortir de la comparaison du levain qui exige que la masse soit contaminée, c'est-à-dire les esprits ou les cœurs influencés par la mauvaise doctrine. Et cette perversion est toujours l'œuvre de ceux qui préchent ou pratiquent le mal (même dans Me. vi, 45 ou Mt. xvi, 6). C'est donc en eux que s’incarne le levain, comme d’ailleurs dans I Cor. v, 6. D'autant que les judaïsants, d'après v, 3, commençaient par la circoncision, ce qui n'était pas un point de peu d'importance. L'intention de Paul est donc qu’on ne ferme pas les yeux sous prétexte que l'erreur est encore peu répandue.
5:10
πέποιθα ramène πείθεσθαι, mais dans un sens différent. Paul exprime énergiquement ce qu’il espère personnellement du plus grand nombre, dans les églises comme corps; εἰς ὑμᾶς, comme II Cor. vu, 22 πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς, dans d’autres cas avec ἐπί, IT Cor. u1, 3; II Thess. πὶ, 4 (avec ἐν Κυρίῳ). L’Apôtre aime donc à exprimer sa confiance, éveillant ainsi dans les cœurs une généreuse correspondance à l'estime témoignée. — ἐν Κυρίῳ ne signifie pas seulement qu'il a confiance dans le secours du Seigneur, maïs comme ἐν Κυρίῳ est après εἰς ὑμᾶς, que le sentiment de leur unité commune dans le Seigneur est un élément d'assurance. — ὅτι οὐδὲν ἄλλο est une expression vague, résultant peut-être de l'embarras que Paul ἃ avoué ouvertement (ιν, 20); veut-il dire : « pas autrement que je ne vous l'ai expliqué », ou : « pas autrement que vous ne pensiez au début », ou : « pas autrement que moi sur le danger de la propagande judaïsante »? ce dernier sens est celui qui reste le plus dans le contexte, d'autant que φρονήσετε indique une inclination pratique en même temps qu'une conviction. Paul tient beaucoup à l'unité dans les sentiments entre chrétiens (cf. Rom. ΧΙ, 16). Estime et confiance pour les Galates n’excluent pas la sévérité envers les meneurs. Sur la portée de ὅστις ἐὰν ἢ, voir l’{ntroduction, p. Lu. Ce ne doit pas être une personne déterminée. Paul se garde d'avance contre tous les noms qu’on pourrait mettre en avant et lui opposer. Et s’il avait quelqu'un en vue, ce ne serait point un chrétien dont il estimeraïit la personne; c’est un faux frère qui sera condamné au jugement de Dieu. χρίμα en effet c'est la condamnation définitive (Rom. 11,3; πὶ, 8; [ Cor. χι, 29). La condamnation divine pèse sur le coupable qui la portera (βαστάσει) comme un fardeau. C'est la position des condamnés qui marchent courbés dans les sculptures médiévales du jugement dernier.
5:11
Nouvelle allusion à des faits inconnus par ailleurs, moins obscure cependant. Les Pères ont lu entre les lignes, et leur explication demeure la seule vraisemblable. La meilleure manière de troubler les Galates, de la part des judaïsants, était d'alléguer l'autorité de Paul lui-même en faveur de la circoncision. Cette mächination avait sa vraisemblance, puisque l'Apôtre avait fait circoncire Timothée. Nous connaissons ce fait par les Actes (xvr, 3); peut-être ne demeura-t-il pas isolé. Ce n'était dans sa pensée qu'une manière de faciliter la prédication de l'Évangile, circoncision ou incirconcision étant choses indifférentes. Mais il était aisé de donner à cette largeur de vues le sens de l'attachement à la Loi par principe, et Paul a dû se tenir en garde contre cette interprétation et éviter de lui fournir d'autres prétextes. Ce n'était toujours pas « prêcher » la circoncision, ce qui impliquerait une propagande religieuse comme lorsqu'on disait « prêcher (κηρύσσειν Mc. 1, 38 etc.) 18 règne de Dieu ». Mais les adversaires de Paul ne reculaient pas devant cette confusion volontaire. Alors il les convainc d’imposture par le v. 11, — ἐγὼ δέ, opposition peu sensible, « et quant à moi », probablement parce qu'on le mettait en scène. — ἔτι ρϑαΐ s'entendre de deux manières. Si Paul parle pour son compte, « encore » signifie depuis sa conversion, car depuis cette époque il n'a pas ce qui s'appelle préché la circoncision. Mais peut-être Paul reproduit la calomnie telle quelle : si, comme ils disent, je prêche encore la circoncision, c’est-à-dire, si je continue encore... et ce sens correspond mieux au second ἔτι qui s'applique incontestablement au temps présent : pourquoi suis-je encore persécuté ? En effet, les Juifs plus ou moins tolérants pour les chrétiens judaïsants qui conservaient la circoncision, reprochent surtout à Paul de prêcher l’abrogation de la Loi (Act. xxr, 28). Non seulement, continue Paul, je ne serais pas persécuté, mais tout serait réglé à la satisfaction des Juifs, ils ne viendraient plus se buter sur le scandale de la croix, ne se verraient plus obligés d'attendre leur salut de la mort ignominieuse du Christ. Que le Messie puisse être destiné à souffrir dans une période préliminaire, on pouvait le supporter; mais son rôle était de vaincre; la mort expiatrice de Jésus, telle que la prêchait Paul, était encore le scandale de Tryphon dans sa controverse avec saint Justin (Le Messianisme chez les Juifs, p. 239 55.). On eût donc pu reconnaître Jésus ressuscité pour le Messie, à condition de glisser sur ses souffrances, tandis que Paul y voyait le point essentiel de la Rédemption. Chercher son salut dans la circoncision, c'était donc écarter le scandale de la croix. Cette perception si nette du point sensible, douloureux pour le judaïsme, est à la gloire éternelle du génie de Paul. M. Loisy croit l’abaisser par un jeu de mots puéril : « Ce qui est vrai dans cet argunent n'est pas que les judaïsants mettent dans la circoncision le principe du salut ct suppriment tout à fait le scandale de la croix, mais que Paul intensifie le scandale et qu'il s'attire la persécution par un enseignement qui détruit le prestige et l'autorité de la Loi ». Il faudra sans doute revenir à la Loi pour faire cesser le scandale « intensifié »! — ἄρα indique une conclusion à éviter dans 1 Cor. v, 10: χν, 44. 45. 18; IT Gor. 1, 17; c'est la logique de l'ironie : donc il n’y a pas à se gêner! — χατήργηται est traduit dans la Ve. evacuatum est, mais Jér. préfère avec raison L'interprétation des Pères que nous avons donnée sans hésiter est encore celle du plus grand nombre, même parmi les critiques indépendants (Bousset, Lips.). Cependant Sieffert, lout en reconnaissant qu’elle se déduit naturellement du texte, objecte qu’elle est invraisemblable. Raisons : la calomnie eût été trop mal appuyée, trop aisée à découvrir; les judaïsants combattaient Paul plutôt qu'ils ne s'appuyaient sur lui; 515 l'avaient fait, l’'Apôtre eût dû démentir plus clairement. Mais ces raisons ont peu de force et se neutralisent. C'est parce que la calomnie était trop osée que Paul l’exécute d'un mot, sans engager une longue controverse: les judaïsants pour miner l'influence de Paul ont cru élégant de le mettre en contradiction avec luimême. La meilleure défense de l'interprétation traditionnelle, c'est qu’elle donne un sens très plein et très satisfaisant à des mots qui sont visiblement combinés pour produire un grand effet. Voici d'ailleurs le sens de Sieffert: « Si je voulais m'inspirer de vos vues judaïsantes au point de prêcher encore la nécessité de la circoncision que j'ai tenue auparavant, j'abandonnerais le principe pour lequel je suis persécuté, car je le considère, si choquant qu'il soit pour les Juifs, pour inséparable de la prédication de la Croix ». On voit que ce sont les mêmes présupposés religieux, mais tout prend un air de banalité qui est une précieuse confirmation pour l'opinion exposée plus haut,
5:12
Le sens de ce verset était parfaitement clair pour les Pères, grecs et latins. C’est une boutade, ou si l'on veut un sarcasme. Que ces fanatiques de la circoneision imitent donc, si cela leur plaît, les fanatiques du culte de Cybèle, et qu'ils se mutilent complètement, si cela leur fait plaisir! E? βούλονται, μὴ περιτεμνέσθωσαν μόνον, ἀλλὰ καὶ περικοπτέσθωσαν (Chrys.). La plaisanterie a paru un peu grosse aux théologiens réformés, et les catholiques n'ont pas voulu paraître moins jaloux de l'honneur de l'Apôtre, d'autant que le latin abscindantur paraissait autoriser une autre traduction que « se châtrer ». Aujourd’hui encore, Schaefer et Ramsay l'entendent du retranchement de la société des fidèles. Il n'y a qu'à s'en tenir au sens des mots, plus impressionnant dans un pays où la mutilation volontaire était un rite religieux d’expiation dans le culte de Gybèle. Augustin, toujours charitable, imagine que l’Apôtre désire « qu'ils deviennent eunuques pour le règne des cieux »; Jérôme, moins hostile à une vivacité lâchée pour le bon motif, a vu dans ces paroles « moins de colère contre les adversaires que d'amour pour les églises de Dieu ». Et c'est sans doute la vérité. Une plaisanterie, même acerbe, ne doit pas être prise trop au sérieux, encore moins au tragique. — ὄφελον, pour ὥφελον, avait d'abord sa valeur propre : « je voudrais mais ce n'était plus dans la foinè qu'une interjection marquant le désir d'une chose qui ne devait probablement pas se réaliser. Tel était du moins l'usage commun, car dans IT Cor. x1, 1 le désir est sincère et accompagné d’espérance. Ordinairement le verbe qui suit est à l'indicatif (T Cor. 1v, 8; 11 Cor. x1, 4; Apoc. in, 15); le futur est rare et passait pour un solécisme (Lucien, Solée. ou Pseudosophistes 1\ — καί indique quelque chose de plus : qu'ils fassent mieux! — ἀποχόψονται est manifestement à la voix moyenne; si les judaïsants étaient mutilés par d'autres, ce serait une peine cruelle qui leur serait infligée, et non point cet excès de logique que Paul leur souhaite ironiquement. La castration était imposée comme châtiment ou dans des vues d'égoïsme utilitaire, mais la castration religieuse devait être volontaire, encore qu’on y fût amené par une sorte de fureur organisée par les prêtres de Cybèle en vue du recrutement de leur corporation. Pour la juxtaposition de περιτέμνειν et de ἀποχόπτειν, cf. Dion Cass. Lxxix, 11 et Diod. 111, 31 (Zighr.). — ἀναστατοῦν est plus fort que ταράσσειν, Les judaïsants comme groupe mettent le désordre, bouleversent les âmes: cf. Act. xvir, 6; Χχι, 38. Ce verbe ἃ remplacé ἀνάστατον ποιεῖν, « chasser de chez soi » et passait pour propre à la Bible; il ἃ été trouvé dans un papyrus de l'an 41 ap. J.-C μὴ ἵνα ἀναστατώσῃς ἡμᾶς, « ne nous expulse pas » (BGU IV, 1079, 20, dans MM.). Comme l'exilé était le type du déraciné, 1 ἀνάστατος était instable, facile à renverser, d'où le sens de bouleverser, qui est celui du N. T. et d'un papyrus du ue-mi 5. ap. J.-C. (Oxy. I, 119, 10 dans AZM.). Les beaux développements de Chrys. sur le sens d'expulser ne sont donc pas d'une exégèse littérale. C'est sur ce irait que Paul s'arrête. Et il est aussi en situation que pittoresque. On ne pouvait dire en termes plus forts que l'adoption du judaïsme eût été pour les gentils convertis un retour au paganisme, ou du moins un degré vers ce relour. Les judaïsants ne s'en doutaient pas, mais l'Apôtre voyait clair. M. Loïisy (sur 1v, 3, p. 163), souvent moins juste pour Paul, a dit très bien : « Le trait est digne de remarque : c’est un de ceux qui font le plus d'honneur à la perspicacité géniale de l'Apôtre, et en même temps l’un des plus extraordinaires de la part d'un homme qui avait été élevé dans le judaïsme. Il ne se comprend que chez un Juif de la dispersion qui avait observé d'assez près l’économie des cultes païens et qui avait vu, sans étude ni recherche, combien l'économie nationale du culte juif ressemblait à celle de toutes les religions du monde et convenait peu à une religion de salut éternel. » — Il faut seulement se demander pourquoi Paul fut le seul juif de la dispersion à tirer cette conséquence, et si l’on s’en tient à la source d'information qu'est son propre témoignage, cette perspicacité ne lui vint pas de son génie, mais de la lumière de Jésus-Christ. Le mélange d'exhortations pratiques et de considérations spéculatives allait de soi dans cette épître visant un but déterminé, et la soudure est même difficile à discerner. Car cette exhortation est encore un argument pour le thème principal. Paul a donné les raisons décisives qui doivent empêcher un chrétien d'embrasser le judaïsme. Mais l'attrait des Galates pour la Loi était peut-être en partie le désir d'une règle, l'aspiration à pratiquer le bien dont la Loi traçait les lignes. L'Apôtre montre ici comment ces instincts généreux trouvent leur satisfaction dans la vie chrétienne, par la charité qui est toute la loi, par la vie de l'esprit, opposée à tout ce qui est sensualité païenne, et qui procure le véritable épanouissement des vertus. Cette leçon morale prend son départ au point où la leçon dogmatique était arrivée : les Galates sont libres, non pour abuser de la liberté, mais pour pratiquer sans la Loi de Moïse des vertus plus hautes et d'un élan plus assuré. Rien n'indique qu'il y ait eu un parti de fidèles versant dans la licence sous prétexte de liberté mais c'était le reproche ordinaire qu'on faisait à la doctrine de Paul (Rom. in, 8; vi, 1); il était bon de ne pas paraître l’ignorer. ν, 13-15. À ELLE SEULE LA CHARITÉ REMPLIT LA LOI. — Paul a prêché la liberté, mais non pas l'égoïsme; que le chrétien cherche la servitude, soit, si c’est celle de la charité. Alors il accomplit toute la loi.
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γάρ ne veut pas dire que la doctrine de ce verset résulte du précédent; c’est une reprise du sujet pour lui donner un développement en harmonie avec le thème dogmatique. Le verset rappelle dans les termes le v. 1, mais pour définir la liberté que le Christ nous ἃ donnée. Le principe est maintenu : ἐκλήθητε avec ἐπί; vous avez été appelés au christianisme pour vivre en liberté, cf. I Thess. 1v, 7. — μόνον μή restriction sans verbe exprimé (cf. Mt. xxvi, 5), selon l'usage des Grecs après le μή prohibitif. — ἀφορμή mot propre à Paul dans le N. T. se trouve dans les papyrus et inscriptions avec les sens de « excitation, occasion, prétexte ». Ici « bonne occasion » (cf. Rom. vu, 8. 11). La chair est comme une personne toujours disposée à s'émanciper si elle n'est pas contenue : la liberté lui ouvre la porte. Le phénomène est bien connu. Lorsque la constitution des Jeunes Turcs fut proclamée sous le nom de « liberté », il fallut expliquer publiquement dans les rues de Jérusalem que cette liberté n'autorisait pas la violation des droits ni de la morale; cf. l'édit d'un éparque d'Égypte (P. Oxy. I, 34 (in), 12 ss., en 127 ap. J.-C.) τοὺς] διὰ ἀπειθίαν x[at] ὡς ἀφορμὴν ζητοῦντας ἁμαρτημάτων] τειμωρήσομαι (MM.). — Sur la σάρξ cf. Rom. vi, 4 58., c'est l'instinct inférieur toujours disposé à se satisfaire librement, ce qu'il ya de plus bas dans l'amour-propre et l'égoïsme; aussi Paul lui oppose-t-il la charité, qui entre les chrétiens fonde un véritable service : soyez serviteurs les uns des autres, non pas que la justice vous y oblige, mais la charité vous y incline, et c'était bien la pensée de Celui qui est venu pour servir (Mc. x, 45). Paul a traité avec plus d'ampleur ce thème de la servitude chrétienne, Rom. vi, 15 58.; cf. I Pet. 11, 16 ὡς ἐλεύθεροι καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς καχίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι. C’est tout le programme de l'Église catholique contre les intempérances gnostiques, montanistes, quiétistes, qui g'abritaient sous la prétendue liberté de l'esprit. La sujétion que s'impose la charité est le meilleur remède.
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Même pensée, Rom. x, 8, mais ici avec plus d’emphase. Il y ἃ uno opposition voulue entre ὁ πᾶς νόμος, toute la loi, qui comprend cependant tant d'articles, et ἐν ἑνὶ λόγῳ, dans un seul commandement! — πεπλήρωται, au parfait, la loi ἃ déjà reçu satisfaction, elle a été complètement obéje (comme πεπλήρωχεν Rom. ΧΠῚ, 8). — ἐν τῷ au neutre, pour dire : dans le passage qui suit (Lév. x1x, 18). Le prochain qu'avait en vue le texte cité était l’Israélite. Mais nous savons qu’en Jésus-Christ il n’y a plus ni Juif, ni gentil, etc. (ur, 28 ss.); tout homme est donc le prochain. Toute cette pensée est concise jusqu’à l'obscurité; elle est expliquée dans Rom. χπὶ, 9. La loï, comme règle de la vie morale, peut se réduire au Décalogue, et le Décalogue est résumé dans l'amour du prochain. Pas plus ici que dans l'épitre aux Romains Paul ne parle de l'amour de Dieu qui était bien Le principal (Mc. xu, 28 ss.). C'est qu'il est supposé par la foi chrétienne elle-même, avant toute conception de vie pratique.
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À une charité parfaite, Paul oppose des désordres extrêmes. On dirait les Galates divisés en partis qui se déchiraient mutuellement. Les métaphores « mordre, manger », les comparent à des bêtes féroces. S'ils en venaient là, ce serait la ruine complète des églises. Nous ignorons ce qu'il en était; les dissensions religieuses avaient sans doute engendré de véritables haines, et c'est pour cela qu'après avoir prêché l'unité, et dans le but de la maintenir, l'Apôtre exhorte à la charité. Ghrysostome est d'avis que le désordre était réel quoique Paul, par indulgence, le donne comme une hypothèse.
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λέγω δέ montre bien que le verset ne se soude pas étroïtement au précédent. Paul avait mis en garde au v. 18 contre les entreprises de la chair, et, à la liberté qui menaçait de devenir licence, il avait opposé la servitude volontaire de la charité, dont il avait dit la suprême importance, dénonçant d’un mot les vices contraires. Il revient maintenant à la chair dont l’adversaire propre est l'esprit. Non que la chair soit le corps, maïs parce que la vie sensitive, danger permanent même pour le chrétien, appartient à l'âme en tant que puissance engagée dans le corps. Cette chair ἃ son impulsion propre, son désir qui sera mieux expliqué par ses œuvres. Quant à l'esprit, on ne saurait définir par notre seul versel si c’est l'Esprit de Dieu agissant dans l’homme ou participé dans l’homme; nous penchons pour ce dernier sens d'après la suite. — περιπατεῖτε signifie la cundition morale; dans πνεύματι le datif nous paraît indiquer « sous la direction de l'esprit », ce qui est conforme à la métaphore de « marcher »; c’est donc le datif de ta norme; cf. v, 25. — οὐ μὴ τελέσητε, l'impératif eût été possible (Aug. : ne perfeceritis); mais l'aor. subj. après οὐ μή est employé plusieurs fois dans le N. T., comme dans le grec classique, d'ane chose qui ne se fera pas, et non d'une chose qu'il ne faut pas faire. Paul exprime ici la confiance que ceux qui vivent sous la direction de l'esprit, s'ils éprouvent le désir de la chair, c’est-à-dire la tentation du moins la refréneront à temps,
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Ce serait une erreur assez lourde de voir dans ce verset une ébauche du tableau dramatique tracé par Paul dans Rom. vu, 15 ss.; dans les deux endroits il y a lutte et embarras de La volonté (ici θέλητε), mais les principes en jutte ne sont pas les mêmes. L’épître aux Romains ne met aux prises que les facultés humaines dans l’homme avant l'acte de foi, ici il y a déjà en jeu une force divine, l'acte de foi est accompli. Les protestants en concluent que l'esprit est done « évidemment » l'Esprit de Dieu. Mais dans un autre passage (Rom. vi, 1 ss.), celui-là vraiment parallèle au nôtre, l’esprit est incontestablement acquis à l'homme comme un élément propre permanent, c’est-à-dire que, comme il est dit ailleurs, l’homme est devenu spirituel, πνευματικός (I Cor. π, 13). Il y a donc entre les facultés humaines et l'Esprit de Dieu ce moyen terme qui est l'esprit participé, et que la théologie catholique nomme la grâce. C’est ici le sens le plus naturel, puisque les puissances sont affrontées dans l'homme, et si la chair désire contre la règle de l'esprit, l'esprit aussi désire contre la chair; ἀλλήλοις indique que l'opposition est entre des principes qui sont en quelque manière du même ordre, des rivaux qui peuvent engager la lutte; ce qui serait bien étrange de la chair contre l'Esprit de Dieu. — ταῦτα γάρ (Nestle, Ve.) fait de l'oppogition la raison des désirs contraires; ταῦτα δέ (Soden) commencerait une nouvelle idée, ce qui est moins naturel. — ἵνα μή x. τ. À. est diflicile, Cornely maintient le sens final de ἵνα et s'étonne qu'on ne s'accorde pas sur le sens proposé par Sielfert. Mais, d'après Sieffert, le sens est simplement que les deux principes se tiennent en échec : si l'homme veut faire le bien, la chair résiste; s'il veut faire le mal, l'esprit proteste, Et c'est tout ce qu'on peut tirer de cet équilibre. Mais alors d'où viendra la solution ? Cornely l'introduit dans le texte : Paul aurait voulu montrer à chacun que l'élection dépend de sa volonté: c'est à lui à terminer le débat. Ce serait parfait, mais comment tirer ce sens de ἵνα μὴ ἃ ἐὰν θέλητε, ταῦτα ποιῆτε, qui dit presque le contraire ? D'autre part, Paul ne peut pas avoir prétendu que l’homme n'est que le théâtre de la lutte. Il faut donc prendre ἵνα dans le sens consécutif qu'il a quelquefois dans la koënè et dans 16 N. T. Il s'agit d'un résultat : c'est que l'homme ne fait pas ce qu'il voudrait d'une simple volition de la raison; c'est le sens de θέλειν dans Rom. vu, 15. 16, et un mot peut avoir le même sens en deux endroits sans qu'ils soient tout à fait parallèles. C’est toujours la même théorie, bien connue des anciens; la simple raïson n’engendre trop souvent dans la volonté qu'une velléité : la vraie lutte est entre la chair et l'esprit qui font incliner dans un sens; le libre arbitre est sous-entendu. Cette explication laisse θέλητε dans un sens indifférent au bien et au mal, quoique, en fait, la raison penche pour le bien. Elle n'a donc pas l'inconvénient signalé par Cornely de l'opinion qui restreint au terme de la phrase ce qui doit demeurer indéterminé comme le début, soit en parlant de la bonne volonté, empêchée par la chair (Caj. etc.), soit en parlant de la mauvaise volonté, refrénée par l'esprit (Chrys.). C'est le sens proposé par Origène, comme il appert de sa réflexion dans le Commentaire sur l'épître aux Romains, 1 : cum dicitur quia caro concupiscit adversus spiritum, spiritus autem adversus carnem, media procul dubio ponitur anima, quae vel desideriis spiritus acquiescat, vel ad carnis concupiscentias inclinatur. Jérôme le suit sans doute quand il commente ainsi notre passage : Non quo proprium nobis tulerit arbitrium, quo vel carni, vel spirilui assentiamur; sed quia quod facimus, non est nostrum proprie, sed opus ipsum vel carni vel spiritui deputatur. Et cette psychologie chrétienne est une révélation plus importante que le développement de Paul aux Romains (vu, 45 ss.) sur le thème traditionnel des passions en lutte avec la raison. Assurément l'action de l'esprit est trop mystérieuse pour être toujours constatée, même par l'expérience intime; mais combien de chrétiens se sont aperçus que l'influence des motifs surnaturels seule leur donne la victoire dans de durs combats! Là où les raisons humaines sont impuissantes, même le sentiment de l'honneur, la foi remporte des victoires.
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Paul suppose que pour le chrétien la lutte se termine normalement par le triomphe de l'esprit. Si vous êtes, comme ce doit être le cas, conduits par l'esprit, etc. Même pensée dans Rom. vur, 2. Le terme ἄγεσθε suggère qu'on est conduit par un moteur distinct (cf. Rom. vin, 14 ὅσοι γὰρ πνεύματι θεοῦ ἄγονται); on en conclurait volontiers qu'ici l'esprit est l'Esprit de Dieu. Mais encore est-il que dans Rom. vus, 14 il est nommé expressément, tandis qu'ici πνεύματι n'a même pas l'article. Il est donc plus probable qu'il s'agit toujours du principe spirituel greflé sur la nature rationnelle de l'homme. La conséquence, c'est que vous n'êtes pas sous la Loi, En effet, vous êtes des fils, vous n'êtes plus sous le pédagogue; c'est une application dans l'ordre moral de ce qui ἃ été posé plus haut, nr, 23 ss.: iv, 6 ss. Une explication complémentaire sera donnée au v. 23 : il n’y a pas de loi contre le bien. « Autrefois, dit Chrysostome, il était convenable que nous fussions sous la loi afin d'être amenés par la crainte à refréner les désirs, l'esprit n'ayant pas encore été manifesté; mais aujourd’hui que la grâce a été donnée qui ne prescrit pas seulement de s'en abstenir, mais qui les flétrit, et qui incite à une conduite meilleure, quelle nécessité y a-t-il d'une loi? Celui qui possède en lui-même un principe de direction meilleur, quel besoin a-t-il d’un pédagogue? un philosophe n'a pas besoin d’un grammairien, »
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Le δέ est explicatif plutôt qu'adversatif, car ce qui suit expose plus en détail le terrain de la lutte et les résultats que les deux adversaires poursuivent. Cependant il doit y avoir une liaison entre le v. 17 et celui-ci, c'est-àdire ici une allusion quelconque à la Loi, comme ce sera le cas au v. 23 à propos de l'esprit. On peut croire qu'elle est dans le mot φανερά : si les œuvres de la chair sont évidentes, la Loi n’est même pas nécessaire pour les faire connaître à un chrétien décidé à les éviter, quoiqu'elle poursuive le dénombrement plus en détail, en marquant la répression réservée à chaque faute. Ces œuvres de la. chair se ramènent assez aisément à quatre catégories; a) les fautes de luxure, que l'on nomme plus spécialement dans l'usage péchés de la chair; 6) les fautes de l’ordre religieux; c) les violations de la charité; d) l'intempérance. On voit ici clairement que la chair d'après Paul n’est pas seulement l'attrait vers la sensualité; elle peut conduire à des vices de l'ordre intellectuel, non pas évidemment en excitant l'intelligence à atteindre son objet propre qui est le Vrai, mais en paralysant l'intelligence, en déprimant le sentiment religieux dans les bornes du sensible et du faux, Sur ces catalogues de vices, cf. Ze catalogue des vices dans l'épitre aux Romains (ΕΒ. 1911, p. 534-549). Celui-ci, outre les traits communs à l’humanité, est peut-être suggéré en partie par les circonstances du temps et du lieu : il est, en effet, caractérisé par l'insistance sur les éléments de discorde que les récentes controverses avaient fomentés chez les Galates, Le caractère gaulois était, comme on sait, peu enclin à la discipline. En revanche, Paul ne les prémunit pas contre l’avarice, qu'il dénonce comme un défaut ou un danger aux Romains (1, 29), aux Corinthiens (I Cor. v, 10; vi, 10), aux Éphésiens (v, 3), aux Colossiens (nr, 5), à Timothée {II Tim. πα, 2). Cette exception, car c'en est une, est sans doute intentionnelle; les braves Galates qui se seraient arraché les yeux pour les donner à l'Apôtre, avaient sans doute des habitudes de générosité. Ramsay exagère l'allusion aux circonstances spéciales en signalant ici cinq fautes provenant de la religion nationale phrygienne, huit provenant de la vie municipale, et deux de la société et des manières gréco-asiatiques. Le tout a naturellement pour but d'appuyer le système de la Galatie du sud, où la vie municipale était plus développéel a) πορνεία, l'habitude de la fornication avec des femmes non mariées, surtont avec des prostituées, — ἀκαθαρσία, malpropreté physique, impureté rituelle, et d'une façon générale impureté morale, comprenant les vices contre nature. — ἀσέλγεια, probablement libertinage; cf. sur Mc. vu, 21 « mœurs impudemment dissolues ». L'étymologie du mot est toujours incertaine, mais son histoire indique de la bravade, spécialement par rapport à la décence publique.
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δ) εἰδωλολατρεία est naturellement l'idolâtrie, Vg. idolorum servitus, l'erreur religieuse officielle du monde gréco-romain qui rendait les honneurs divins et un culte très exact aux images des dieux. Les chrétiens étaient préservés par leur foi des formes les plus grossières de l'idolâtrie, mais 118 étaient exposés à chaque instant à se trouver mêlés aux fêtes municipales ou impériales dont elle était la fonction la plus importante, — φαρμαχεία, Ia religion clandestine, prohibée par les religions officielles et les lois civiles, comprenant la magie et la sorcellerie avec toutes les superstitions, souvent plus vivante dans l'âme populaire que les cultes d'État. C'est le sens de φαρμαχεία dans les LXX (Ex. vi, 11. 22; vin, 3; Is. xzvu, 9; cf. Sap. χα, &; xvut, 43; Apoc. xvur, 13), dérivé probablement des drogues qu'employaient les sorciers, car le sens primitif de φαρμακεύς est « empoisonneur ». Lightfoot note que les φαρμαχεῖαι ont été condamnées sévèrement par un canon du concile tenu à Ancyre, capitale de la Galatie (vers 314 ap. J.-C.). On voit que les deux erreurs religieuses censurées sont du domaine de la chair par le caractère grossièrement extérieur et sensible du culte et du sentiment, e) L'énumération des œuvres contraires à la charité commence par le terme général de ἔχθραι, « les inimitiés », seulement ici au pluriel dans le N. T. Les vices suivants sont, d'après Lightfoot, dans un ordre ascendant de gravité. Il semble plutôt qu'ils sont disposés en couples selon une certaine affinité {(Corn.); cf, Comm. Rom. p. 32. ἔρις et ζῆλος forment couple au sin. gulier, soit dans le même ordre Rom. x, 143 et IT Cor. xn, 20, soit dans l'ordre inverse I Cor. nr, 2. ζῆλος « la jalousie » serait plutôt la source de la « dispute » (ἔρις) que réciproquement. Le pluriel pets et ζῆλοι (Soden) est préférable d’après le contexte des noms pluriels, d'autant que le singulier a pu être introduit dans les mss. pour se conformer aux passages parallèles cités. — θυμοί et ἐριθεῖαι viennent encore ensemble (après ἔρις et ζῆλος) dans ΤΙ Cor. χει, 20. θυμοί sont « des accès de colère »; cette fois encore la manifestation extérieure passe la première, et il peut y avoir bien d’autres causes à ces accès que les ἐριθεῖαι, quel que soit le sens de ce mot, probablement « les brigues », cf. sur Rom. τι, 8. D'après Jér. : Est autem ἐριθεία, cum quis semper ad contradicendum paratus stomacho delectatur alieno; et muliebri Jurgio contendü, et provocat contendentem. Haec alio nomine apud graecos φιλονεικία appellatur. I condamne la traduction rirae qui répondrait en grec à μαχή, rêxa. — Après les factions viennent naturellement les διχοστασίαι, « dissensions » apparemment moins graves et moins durables que les αἱρέσεις qui sont des sectes permanentes; cf, I Cor. x1, 19 où les αἱρέσεις sont plus graves que les σχίσματα. Les dissensions peuvent naître entre personnes qui ont les mêmes convictions; les sectes supposent des divergences intellectuelles irréductibles. On sait que Josèphe ἃ donné ce nom aux Pharisiens et aux Sadducéens, à l'instar des écoles grecques de philosophie; cf. Act. v, 17 {(Sadducéens); xv, 5 (Pharisiens}, xx1v, 5. 14. (des chrétiens, par une méprise).
5:21
φθόνοι serait plus naturel au sing. pour désigner l'envie, mais l'énumération procédant par des pluriels, ce sont donc des actes d'envie. L'envie comprend la baine pour le voisin qu'on voudrait voir privé de son bien; c'est donc un vice très grave conire la charité, plus grave que le ζῆλος qui souhaite d’être aussi bien que le prochain : διὸ καὶ ἐπιεικές ἐστιν ὁ ζῆλος καὶ ἐπιεικῶν, τὸ δὲ φθονεῖν φαῦλον χαὶ φαύλων (ΛΆΙΒΤΟΤΕ, Rhét. II, cité par LigAr.). Après φθόνοι, le texte reçu Lit φόνοι (Soden entre crochets) : le meurtre va après l'envie dans Rom. 1, 29. On peut dire pour l'authenticité que ces mots formeraient ici aussi un couple encore plus naturel que les autres; cf. Eur. road. 768 8. φθόνου φόνου τε. dj μέθαι, κῶμοι, même couple dans Rem. χπὶ, 18 dans l'ordre inverse. Dans Dion Cass. Lxv, 3 μέθαι te καὶ χῶμοι, Le banquet dans l'antiquité tournait normalement à l'ivresse; le κῶμος proprement dit commençait quand on introduisait les joueuses de flûtes, et la scène se prolongeait souvent dans la rue en un cortège tapageur, — Paul ne prétend pas être complet, il termine par un et caetera.….. En omettant φόνοι on a les quinze vices que Jér. tenait pour authentiques : ἔπ latinis codicibus adulierium quoque, et impudicitia, et homicidia, in hoc catalogo vitiorum scripta referuntur. Sed sciendum non plus quam quindecim carnis opera nominata. La Vg.-Clém. a impudicitia (rayé par WW. ed. min.) et homicidia. Jér. rend donc témoignage à N B contre la Vulgate de son temps. — ἃ προλέγω « dont je vous dis (cf. Jér. vin, 54) d'avance », c'est-à-dire avant le jugement de Dieu. — προεῖπον, dans ses instructions de vive voix. Prédicateur de l'évangile de la foi, après avoir affirmé que les chrétiens sont fils de Dieu et ses héritiers, Paul posait avec la même énergie les conditions de la vie morale pour hériter du royaume de Dieu; celte formule qui se retrouve I Cor. vi, 9 s.; xv, 50, est expliquée plus clairement Eph. v, 5: οὖχ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ χαὶ Θεοῦ, La formule primitive (cf. Mt. xxv, 84; ὅδο. 11, 5 χληρονόμους τῆς βασιλείας) était une transposition au bonheur messianique futur de la possession par les Israélites de la Terre Sainte. 21 Aux œuvres de la chair, s'oppose le fruit de l'esprit qui est la grâce, ou de l'Esprit divin, principe premier de l'énergie surnaturelle. Le singulier marque incontestablement l'unité des bonnes dispositions qui rayonnent de l'âme régénérée, tandis que les vices se combattent entre eux comme ils s’attaquent au prochain. De plus le terme καρπός a dû être choisi à dessein : Sed et illud eleganter, quod in carne opera posuit, et fructus in spiritu; quia vitia in semetipsa finiuntur et pereunt, virtutes frugibus pullulant et redundant (Jér.). Dans Eph. v, 9. 11, le fruit de la lumière est opposé aux œuvres infructueuses des ténèbres, et Rom. vi, 21 suppose une réponse négative : point de fruits sous l'esclavage du péché. Sieffert nie cette distinction parce qu'elle n’a pas toujours été faite! Mais Mt. vu, 20 ss. parle de mauvais fruits au sens propre, et quant à Prov. x, 16, καρποὶ δὲ ἀσεδῶν signifie le gain fait par les impies. D'ailleurs tous les écrivains n'ont pas le même sentiment des nuances. Sur les fruits du Saint-Esprit, voir saint Thomas, 15. 1159, qu. Lxx, a. 8. Il en compte douze, contenus dans le texte de la Fg.-Clém. Le grec n’en ἃ que neuf, et la Ve. elle-même (ed. min. de WW.) n'avait pas patientia, mansuetudo, castitas, qui sont des doubles traductions. Dans son comm. Jér. a mansuetudo, mais non pas patientia, modestia, castitas. Une traduction conforme au grec serait caritas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia. C'est précisément celle de Jérôme avec son ordre, tandis que celui de la Vg.-Clém. place mal longanimitas et WW. ed. min. transposent mal : bonitas, benignitas. — ἀγάπη, la charité (cf. v, 18 et Rom. xv, 30 διὰ τῆς ἀγάπης τοῦ πνεύματος), c'est le premier fruit de l'Esprit, et par conséquent aussi de l'âme enrichie d'une vertu surnaturelle permanente. — yapé, la joie intérieure dans l'Esprit-Saint (Rom. χιν, 17) : ad amorem caritatis de necessitate consequitur, quia omnis amans gaudet de coniunctione amati (Thom. L. 1.) — εἰρήνη est plus probablement la paix avec le prochain, comme dans Rom. xiv, 17 où elle est voisine de la joie, mais il va sans dire que la paix avec Dieu, le paix avec soi-même, sont les fondements nécessaires du désir de la paix avec tout le monde. Ces trois premières vertus sont donc plus intérieures, et comme la sève de toutes celles qui s'épanouiront dans l'intérêt du prochain. — μαχροθυμία suppose que le prochain met à l’épreuve les dispositions pacitiques; on répond à ses mauvais procédés par une endurance que rien ne peut décourager. — χρηστότης semble être le rayonnement de ja bonté, et c'est sans doute pour cela que benignitas suit bonitas dans les meilleurs mss. de la Yg. D'après 5. Jérôme la bonté peut être sévère, mais la benignitas ou suavitas… virtus est lenis, blanda tranquilla, et omnium bonorum apta consortio, invitans ad familiaritatem sui, dulcis alloquio, moribus temperata. Il insiste, moins sans doute par inclination naturelle que par le souvenir du bienveillant accueil d’une Marcelle ou d'une Paule; c'est la vertu de 5. François de Sales. — ἀγαθωσύνη cf. Rom. xv, 14, bonté cordiale, qui donne son concours à toutes les œuvres utiles. — πίστις dans ce contexte ne peut être la foi théologique, mais une disposition à la confiance envers les autres, née de l'estime qu'on a soi-même pour la fidélité.
5:23
πραύτης (Soden πραότης) mansuetudo.. quae adversa est irae, rixis, dissentionibus (Jér.). Même rapprochement avec πίστις dans Eccli. xLy, 4 ἐν πίστει χαὶ πραὔτητι αὐτοῦ ἡγίασεν, dit de Moïse, car la douceur n’a tout son charme que dans des âmes très fortes. — ἐγχράτεια, la continence opposée aux vices de la volupté et de l’intempérance. — κατὰ τῶν τοιούτων est au neutre et non pas au masculin (les Pères grecs), d'après le parallélisme avec v, 21. D'ailleurs, ce qui vaut des fruits s'entend aussi des personnes : 1 Tim. 1, 9 εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάχτοις, La loi pose des bornes pour arrêter le mal, énonce des peines contre les transgresseurs. Mais elle n’a rien à dire quand l’impulsion est droite, l’action féconde, quand le terme poursuivi est le bien et le bonheur.
5:24
La distinction des œuvres de la chair et du fruit de l'Esprit avait quelque chose d’absolu en soi; c'était comme une théorie morale, Paul revient aux chrétiens que cela regarde seuls par un δέ qui les désigne. Ceux qui sont au Christ Jésus sont ceux qui ont reçu le baptême. À ce moment ils ont crucifié la chair; dans ἐσταύρωσαν, l'aoriste indique nettement que c’est fait une fois pour toutes. Par leur union, non seulement morale, mais réelle quoïque myÿstique, au Sauveur crucifié, ils ont placé leur chair dans un état de mort, qui leur permet d'inaugurer la vie de l'esprit. Maïs comme cette vie de l'esprit a été définie une lutte contre la chair, c'est donc que cette chaïr n'est point tout à fait morte; ce qui est mort, c'est le péché qui la mettait en mouvement. C'est la même doctrine que dans l'épître aux Romains, marquant tantôt la mort au péché avec le Christ (Rom. vi, 2 55.), tantôt la continuation de la lutte (Rom. vin, 13). Les Pères, attentifs à la leçon pratique, ont insisté sur la nécessité de continuer à crucifier la chair. — παθήματα sont les passions en tant que sources de mauvais désirs, sans tenir compte des classifications philosophiques. — La leçon d'Origène relatée par Jér. Adversus huiusmodi non est Lex, qui Christi canem crucifixerunt, n'a qu'un intérêt de curiosité.
5:25
Se rattache étroitement à ce qui précède, comme la conclusion pratique. La mort de la chair était le commencement de la vie de l'esprit : maïs il ne suffit pas d’avoir reçu ce principe divin de vie, il faut en suivre les directions. Les deux datifs πνεύματι s'expliquent donc le premier comme un datif instrumental, le second comme un datif de direction: on marche sous la direction de l'esprit, et non seulement dans sa ligne; στοιχεῖν Rom. 1v, 12.
5:26
On pourrait regarder ce verset comme inaugurant les recommandations spéciales (Corn.), sur le zèle. C’est surtout un dernier mot des avis généraux sur la vie de l'esprit, et comme une seconde parenthèse, complétant celle du verset 15: γινώμεθα est surle rythme de στοιχῶμεν, tandis que ἀδελφοί semble un début. D'ailleurs c'est aussi comme une introduction négative à l'exhortation sur le zèle qui suit. Le ton est moins vif qu'au v. 15, mais on note encore une allusion à des luttes de partis. Celles-ci sont moins motivées par une ardente passion (v, 15) que par l'amour-propre. Très amoureux de la gloire, les Galates étaient naturellement enclins à la vaine gloire. Ils se provoquaient mutuellement, pour montrer leur bravoure ou peut-être aussi leur bel esprit, et les moins bien doués jalousaient ceux qui les avaient vaincus ou qu'ils n’osaient défier au combat. Combien ces préoccupations sont vaines, comparées à la vie féconde de l'esprit! aussi Paul leur oppose-t-il un simple avertissement : n'en venez pas là! vi, 4-6. DANS QUELS SENTIMENTS ΠΟΙ S'EXERCER LE zÈLr, — Dès le début de ces exhortations (v, 13), Paul a posé le principe du service mutuel par la charité. Il y revient après avoir opposé la voie de la chair et celle de l'esprit. La charité de miséricorde n'est pas abordée directement. Aux Galates il prêche surtout le zèle, l'assistance spirituelle, en recommandant aux meilleurs d’éviter l’enflure (3-5), aux enseignés d'assister avec leurs biens ceux qui les ont instruits.
5:2
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Against the Judaizers who wanted to subject all converts from the Gentiles to circumcision, the Apostles took a stand at the assembly of Jerusalem (Acts 15:1 ff.) and above all St. Paul, who repeatedly demonstrated the uselessness of the rite after the redemptive death of Christ (cf. Gal. 5:2 ff.; 6:12 ff.; Col. 2:11 ff.; etc.).
5:6
… He declares that, in order to obtain justification (first grace), the works of the Law are not enough, but living faith is required, activated by charity (Gal. 5, 6), and therefore united with good works.
… full sense, in harmony with his habitual thought, that is, as adherence to God and to the new economy of salvation inaugurated by Christ, in which "being circumcised or not being circumcised is of no value; what matters is faith working through love" (Gal. 5:6). And St. Paul adds: "If I had all faith so as to move mountains, but have not love, I am nothing" (I Cor. 13:2). There is no difference between these statements of St. Paul and …
5:11
… battezzare, ma ad evangelizzare; e non in sapienza di parole, ma perché non sia resa vana la C. del Cristo » (I Cor. 1, 17); « Non giudicai di sapere tra di voi alcuna cosa, se non Gesù Cristo, e questo crocifisso » (I Cor. 2, 2; cf. Gal. 2, 19; 5, 11; Eph. 2, 16; Col. 1, 20; 2, 14). The Holy Fathers followed the same path.
5:13
… groups together what St. Paul wrote on each virtue (for example, ch. 7 De Caritate is composed thus: Rom. 5:5; 8:28, 35-39; 13:8-10; 12:9-11; I Cor. 6:17; 8:3, 11; 10:24; 12:31; 13:1-8, 13; 14:1; 16:14, 20, 22, 24; II Cor. 6:11-13; 8:24; 11:2; Gal. 5:13-14; Eph. 5:1; Col. 3:14; I Thess. 4:9-10; I Tim. 1:5-6; Hebr. 10:24-25; Phil. 2:4).
To the "flesh of sin" (Rom. 8:3) the πνεῦμα ("spirit") is opposed; ibid. 8:1-15; Gal. 5:13-25. The flesh with its vices and concupiscences (Gal. 5:24) is the antagonist, often personified, of the spirit (ibid. 5:17). The spirit, which is fundamentally the divine Holy Spirit, …
5:14
… St. John delights in fusing them into a single commandment (1 Jn. 4:20-21), while St. Paul recapitulates the whole substance of the Christian law in the second precept (Gal. 5:14; 6:2; Rom. 13:8).
5:16
… as in Christology P. dwells at length on liberation from the tyranny of the flesh, so in the moral field he insistently demands the renunciation of the flesh in order to follow the impulses of the Spirit, who dwells in the hearts of the faithful (cf. Gal. 5:16-26; Rom. 8:4-10).
… mediocrity, of an intention divided between the esteem of God and that of the world, between the desire for eternal goods and that for temporal goods, between the appeals of charity and the seductions of self-love — in short, between "spirit" and "flesh" (Gal. 5:16). God is not loved "with all one's heart"; the eye of the soul is not clear (Matt. 6:22-23); intentions foreign, even if not strictly contrary, to the love of God clutter the heart; …
… A typical case of the intersection of these three semantic aspects is Rom. 8:2-16, where spirit occurs 17 times in various senses, difficult to pinpoint; the Sixto-Clementine Vulgate writes Spiritus with a capital letter there only 4 times, while R. Cornely understands the Holy Spirit 11 times; in Gal. 5:16-25 the Vulgate, out of 7 instances, considers Spiritus a proper name only once, R. Cornely never, J. B. Lightfoot always. …
5:17
In Sacred Scripture the term c. (ἐπιθυμία) in a generic sense is every desire, carnal or spiritual, contrary to right reason and to the will of God: St. Paul speaks of a c. of the flesh and a c. of the spirit (Gal. 5:17), and St. John attributes c. even to the devil (8:44). …
… Man is not pure spirit; he is body; and if St. Paul affirms that the flesh has desires contrary to the spirit and that Christians must crucify their flesh (Gal. 5:17, 24), this is not to be understood in an absolute sense. …
To the "flesh of sin" (Rom. 8:3) the πνεῦμα ("spirit") is opposed; ibid. 8:1-15; Gal. 5:13-25. The flesh with its vices and concupiscences (Gal. 5:24) is the antagonist, often personified, of the spirit (ibid. 5:17). The spirit, which is fundamentally the divine Holy Spirit, in the interior of the regenerated man is the new spirit introduced by God (foretold by Ez. 11:19-20; 36:26-27; cf. Ps. …
5:19
… the Apostles, especially in its first part (chaps. 1-6), which under the form of the "two ways" (cf. Mt. 7:13 f.) contains the principal norms of Christian life, with long lists of sins that find a counterpart in the apostolic letters (cf. Rom. 1:29; Gal. 5:19 f.; I Tim. 1:9 ff.; II Tim. 3:2 ff.).
… as a consequence and by virtue of original sin. St. Paul describes in vivid colors this contrast between the flesh and the spirit, which often becomes a slavery of the soul, from which it can free itself by being reborn in Christ (Rom. 6:6; 7:14 ff.; Gal. 5:19 ff. and elsewhere). …
… St. Paul several times enumerates the sins that exclude from the kingdom of God (Rom. 2, 7-9; I Cor. 6, 9-10; Gal. 5, 19-21; Eph. 5, 5) and recalls to the Thessalonians' minds the otherworldly justice, by which the persecuted will find consolation and the persecutors "paenas dabunt in interitu aeternas" …
… Already Sacred Scripture alludes to different sins (for example, Rom. 1:29-31; I Cor. 6:9; Gal. 5:19) and reason shows with evidence that blasphemy and theft, for example, cannot be of the same species.
5:22
FRUITS OF THE HOLY SPIRIT. - Supernatural works that St. Paul, Gal. 5:22-23, sets against the works of the flesh enumerated in vv. 19-21.
… gift (of the Holy Spirit) acts more perfectly so that man is rendered tranquil from those passions according to the divine will; hence the beatitude: 'Blessed are the meek.'" Under this ascetic-supernatural aspect, meekness is a gift of the Holy Spirit (Gal. 5:22-23), and conforms the Christian more closely to Jesus "meek of heart" (Mt. 11:29).
… The Christian, therefore, must "walk in the Spirit" or "be moved by it" (Rom. 8, 4, 14), which generates the whole complex of all the virtues (Gal. 5, 22). The faithful must consider himself as a temple of the Holy Spirit (I Cor. 6, 19). To this is attributed sanctification, because through its means "the love of God is poured out" …
5:24
Mortification is "habitual" when the soul is dead to the world of concupiscences: "the followers of Christ Jesus have crucified the flesh with its passions and its concupiscences" (Gal. 5:24); it is "actual" when an exercise of detachment from the world or of renunciation of one's own tendencies is performed. …
To the "flesh of sin" (Rom. 8:3) the πνεῦμα ("spirit") is opposed; ibid. 8:1-15; Gal. 5:13-25. The flesh with its vices and concupiscences (Gal. 5:24) is the antagonist, often personified, of the spirit (ibid. 5:17). The spirit, which is fundamentally the divine Holy Spirit, in the interior of the regenerated man is the new spirit …
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.